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V
THE
AUTHENTICITY
O F T H E
' Gasf^EL- History ^
JUSTIFIED:
4 N P T H E
Truth of the Christian Revelation
DEMONSTRATED,
From the Laws and Conftitution of Human Nature;
In two volumes.
By the late ARCHIBALD ^CAMPBELL, D. D.
Regius Profeilbr of Divinity and Ecclefiaftical Hiflory
in the Univerfity of St. Andrew's,
EDINBURGH:
printed by Hamilton, Balfour, and Neill;
M, DGC,LIX.
^O 'V
To His Grace
ARCHIBALD
DUKE of ARGYLE, ixc.<bc.
Hereditary Great Matter of the Houshold,
Lord Juftice-Gcneral of SCOT L J ND,
Lord-Keeper of the Great Seal, and
One of His Majesty's Mofl Honourable
Privy-Council,
This BOOK is
moft humbly dedicated, by
His Grace's
v^.\Ll . Jwoft Devoted
and mofl Obedient
humble Servant,
The WIDOW of the AUTHOR,
THE
P R E F A C E.
IN my htqinr'j into the Extent of Unman P owe? -f
with rejpeit to matters of Religion, I have
made i^ appear, that mankind, left to themfelves,
or having no information from Heaven, are
not able, in the ufe of their natural faculties, to
difcover the being and perfections of God, the
immortality of the foul, and a future ftate
of rewards and punifliments, the great funda-
mental articles of natural religion.
In that argument, I confefs, I have againft
me, not only all our Deifts, whofe caufe is
thereby totally ruined ; but a number of Chri-
ftians, who do not feem to have attended to
that queflion, in the manner wherein they
might have been led to apprehend the real truth
of things : Nor do I take upon me to make it
good in the way of fpeculation ; I appeal to
fads: And the fad: is mod apparent, even
in the cafe of the moft knowing and learned
Heathen Philofophers : The confequence there-
fore is, Revelation is neceffar^. And as a great
part of the world is now poilefled of the know-
ledge of thofe effential articles of Religion,
a that
IV
PREFACE.
that lay beyond the reach of human difcovery,
this I take to be a proof, as neceflary or infalU-
ble as that of the caufe from the effect, that
ill tmth God has been pleafed to make a fuper-
72atural Revelation to mankind.
Thus far then havmg cleared our way, it
feems only to remain, that among the many
different religions that pretend to have come
from Heaven, we carefully inquire, which of
them has the bell and faireft, or the only ti-
tle to that original. And, without entering
into a minute difquifition, in comparing toge-
ther the feveral rehgions now fubfifting in the
world, every man, upon a general view, mufl
be fenfible, that before all others the Chriflian
inflitution is, on many accounts, infinitely
preferable, and the moft likely to have come
fi-om the great Parent of mankind. So that
in the following flieets, I undertake to explain
the truth of the Chriflian Revelation in particu-
lar ; and therein I hope, having clearly vindi-
cated the Authenticity of the Gofpel-Hiftory,
it will appear to fuch of the human fpecies
as think freely, and will give themfelves the
trouble fairly to attend to the movements of
the human mind, and as thefe mufl neceffarily
direct a man'^ actions in liich particular circum-
(lances, That the Apojlles of our Lord were intelli-
gent Jlncere honeft men^ firm and refoluie in their
fervice^ always in the fober iije of their rcafon^
and duriwj^ the vjhole coiirfe of their rniniflr'j^ under
the powerful influences of Heaven ; and confe-
quentlyy
P R E F A C Eo V
quently, that the religion 0/ Jefus •which the)
taught and propagated, is undoubtedly a Divine
Revelation,
Many are the books that have been written
upon this argument, and unaniwerable are the
demonftrations that have been given of the
truth and divinity of our holy reUgion. It
is not therefore to make up the v/ant of proof,
or to fupply the defeds of other Writers, that
I here enter into this queftion. But, as I do
moft fmcerely beUeve, and am thorouglily per-
fuaded, that the reUgion of the bleiled Jefus
is of the laft confequence, and of infmite con-
cern to mankind ; and our Infidels are llill
continuing their endeavours to break the cre-
dit of this religion, and to rob the world of
fo inefhimable a bleiling ; I w^ould gladly
offer my affiftance in expofing the folly of
thofe unreafonable men, and put people in
mind of the mighty evidence we have in favour
of Chriftianity ; that if we are not able to con-
vince Deifls themfelves, we may at leaft con-
vince the world about them, of the unfair
difhonourable part they are adling; and
thereby prevent, in fome meafure, the fpread-
ing of their pernicious principles. And as eve-
ry man, who, in relation to any fubje(a, is
furnilhed with any flock of ideas, has always
his own way of ranging thofe ideas, or of con-
neding them together, by which means an ar-
gument has the advantage of being fet in difier-
ent lights, and may therefore, among the
different
VI
PREFACE.
different taftes of mankinvd, come to be more
univerially reliflied ; fo I would fain hope that
the light wherein I have fet the following argu-
jiicnt, may be attended with fome good confe-
qnences, that if it fliail make no profelytes, it
will tend to confirm Chriftians in their belief,
and ferve to enable them to give a reafon of the
faith that is in them.
In my education, which, I thank God,
was free and without any tind:ure of bigotry,
I had a view to the Miniftry of the Church.
But before I iliouid enter into that public
characler, that would intitle me to teach o-
thers the Chriftian religion, I judged it ne-
neflary, highly reafonable, firfl to fatisfy my-
felf as to the grounds upon which the Gofpel
of Jefus Chrijl muft be cfteemed a Divine
Revelation. And here I made this plain ob-
vious refledion : If the Chriftian inftitntion be
an impofition upon the world, of neceffif) the fir ft
VuhdftKrs of the Gofpel mi ft have been either Im-
poftors or Enthifiajh\ In order therefore to
come at the conclufion, which reafon, or a
fair inquiiy would lead me to, I fet myfelf
to examine into the real truth of the character
of the Apoftles of our Lord : And the refult
of tlKit examination, which I then made in my
younger years, and whereof that particular
branch concerning Enthufiafm was publifhed
in the year 1730, I now prefume to lay before
the world; to which I have added feveral
fcaions ferviceable to the main argument,
and
PREFACE.
vii
and vindicating the Apoftles from fome parti-
cular exceptions of later Writers, which 1 confi-
dered as they happened to come in my way,
and as I judged them worth the regarding.
People indeed may be fond of their own
method of doing, and conceit, that the beft
that others can do, is to imitate them : But
without any biafs of that nature, I think I may
take upon me, in my time of life, to advife
young men who apply themfelves to the ftudy
of Theology, to follow the fame courfe. Let
them carefully and impartially read and ftudy
the Scriptures themfelves, and fome at leaft of
thofe many books, efjpecially thofe of the great-
eft reputation, that have been writ for and
againft the Chriftian Revelation : And if,
after all their fearch, and their utmoft care to
be rightly informed, they are not fully fatisfied
as to the real truth of the Gofpel of Jefus, let
them, in time, direct their view^ to fome other
bufinefi of life, and not enter into that facred
chara^lter, which they moft dreadfully pro-
fane, and wherein they muft involve them-
felves in the vileft and hafeft hypocrify. But
as, in my apprehenfion, an unbiaifed ftudy
of the Scriptures, and a careful attention
to the proofs of our holy religion, and to
the anfwers made to the objedlions of In-
fidels, will moft' certainly lead every fober
and confiderate man to perceive the divine
original of the Chriftian inftitution : In
this cafe, let thofe who mean to enter into
holy
viii PREFACE.
holy orders, fix their meditation, and imprefs-
their minds with a deep fenfe, a penetrating
convidtion, that the Gofpel of Jefus Chrifi is
undoubtedly from Heaven. And that this
fenfe may be the deeper and the more pene-
trating, and Vv'ithal the more lading and dura-
ble, let them exercife their genius, and com*
pofe a defence of the Chriftian Revelation up-
on thofe grounds, upon which they dare ven-
ture to recommend it to the belief of mankind.
This is no more but the qualifying themfelves
to difcharge their duty commanded in the
Golpel, which, knowing the ground is good
upon which it is fupported, approves of no blind
votaries ; Be read'j ahuay^ fays the Gofpel of our
Lord, to give an unjwer to evevj man that ajk-
eth "jou a reafon of the hope that is in "jou, i Pet.
iii. 15. And if along with /this important
branch of ftudy, theylikewife carefully perufe
fuch excellent books, as Bifliop Burnefs Pajloral
Caje^ I am apt to think, that when they are
admitted into their public character, they are
in the way of becoming public bleffings to man-
kind, and of giving the world a fenfible de-
monftration, that Infidels are enemies to good*
nefs, in oppofing a religion whofe Minifters
praffife and teach that wijllom that is from a^
love, a Divine Philofophy that purifies the
human mind ; that infpires us with the love
of God, and the love of our neighbour,
with every kind and focial affeiflion ; that a-
wakens all our powers, and enables us to
rife
PREFACE.
IX
rife above this world in the purfuit of a glorious
immortahty. This advice 1 prefume \o give
to our young men, who are aiming at tlie
character of the public teachers of the religion
of Jcfus, and upon whofe beha\ iour the credit
of rehgion, among the bulk of our fpecies,
greatly depends : And as I here take my laft
farewell of the Public, let them look upon this
advice, as the laft advice of a dying friend,
who highly values the facred office, as it may
be improved, which, in nuniberlefs inftances, I
am confident it is, to the nobleft purpofes;
and whofe hearty good wiihes for peace and
happinefs, not reftrained to fed: or party, but
widely diffufed, comprehend all mankind.
I have only to add ; as our Students in Divinity
will find it a veiy delightful and improving
entertainment to perufe the writings of the
Heathen ; fo not only in the following IVeatife,
but in thofe others I have pubUfned, they may
fee the ufe to be made of thofe Writings to
the advantage of natural and revealed religion,
whereof the advancement ought to be always
in their eye.
But what can one imagine is the main end,
which in their rude contempt of the Gofpel
of the Holy Jefi^s, our modern Free-thinkers arc
really driving at ? If it is the charafteriftic of a
Free-thinker'^ to oppofe eftablilhed o]>inions m
matters of religion, popular fuperftition and
bio;otry ; the Apoftles of our Lord were, beyond
Gueftion, the rnoft refolute and determined Free-
thinkers
X PREFACE.
thinkers that ever breathed common air: And
we know by what particular views they were ani-
mated. Their great defign was, to put an end
to that idolatry and fuperftition, to thofe falfe
and abfurd rehgions, to all thofe immoral
and infamous opinions and practices, with
which human nature, for many ages, had been
difgraced and corrupted. But here they did
not reft, and leave the world deftitute of all
religion whatfoever; they proceeded m their
defign, and, in place of the abominations then
every where prevalent, they introduced and
propagated the knowledge of the true God,
and the aiTurance of an after-life and immortali-
ty: they publifhed to mankind a religious
worfhip liiited to the perfections of God ; and
taught us a fyftem of laws calculated to our
happinefs in private and public life, in time and
to eternity. Thus the Prieft of Jupiter regarding
the Apoftles as gods, was actually upon the
point of honouring them with facrifices, Which
ujhcn the Apoftles heard of the^ ran in among the
people, crpng out. Sirs, Wh) do ye thefe things?
We alfo are men oflikepajfions with "jou, and preach
unto jou, that y^ Jlooidd turn from thefe vanities
tinto the living God, wJjich 7nade heaven and
earth, and the Jea, and all things that are therein^
Adsxiv. 13. Their general Command is, that
IV e ador?t the do Brine of God our Saviour in all
things ; bringing forth the fruits of the Spirit,
in all goodjiefs, rightcotfnefs, and truth ; and
folloiving peace with all men^ and holinefs, with-
out
P R E F A C E.
XI
out •whicby they tell us, no man fhall fie ti:c Lonly
Tit. ii. lo. Eph. v. 9, Keb. xii. 14. I he
defign therefore of the Apoflles of our Lord,
is to bring the world from darkncfs. to lights
from the power of Satan unto God; it is to per-
fuade mankind, upon the mod powerful mo-
tives, to live here in the love and pradice of
all goodnels, that we may live hereafter in the
enjoyment of all happinefs. A glorious deiign !
in the purfuit whereof they did and fulfered
beyond the common rate of mortals, and there-
by expreifed an extraordinary love and chancy,
an unparalleled kindnefs and beneficence to man-
kind. So that thus far, may I not hope,
every reafonable man will be fo far from calum-
niating, that he will highly applaud the A-
poilles, who with fuch a defign oppofed the
idolatry, the fuperftition and bigotry e\ery
where rampant all over the face of the earth ?
But fome people, it would feem, are pleafed to
apprehend. That that antient fet of bold refo-
lute Free-thinkers have brought inankind. only
to exchange one kind of fuperfiition for ano-
ther ; and therefore a modern fet of Free-
thinkers have ftarted up among us, who eancrly
oppofe the relio;ion which tliey publilhcd.
And what, I befeech you, is the grand plot
of thofe our modern reformers ? Whatever it
be, they carry it on, not after the fame manner,
or with the fame difpofitions, with which ttic
Apoftles condufted theirs.
b In
xii PREFACE.
In the management of their defign, the Apo-
ftles, always attending to this excellent maxim,
which our modern Free-thinkers feem to have
wholy neglected, viz. Ihe-ivrath of manujorketh
not the righteoiifhej} of God, are aded by no
intemperate fiery zeal, by no mad enthufiaftic
rage ; there is no anger, or revenge, or fury
in their paffions, breaking out in rude audacious
invedtives againft the public religions eftabliihed
by law, or in the foulefl and moll abufive
language upon perlbns and things that are held
facred ; nor in matters fo ferious as are thofe of
religion, do we find them in an unmanly levity
and wantonnefs of heart, any where playing
the ludicrous droll; of no fuch folly, in-
folence, or outrage can one fingle inftancc
be met withal, either in their temper, or in
their language, or in any part of their behavi-
our : But in a plain and firaple narration they
give us the hiftory of their Mafter, the grea^f
Author of the religion they taught ; with a
gravity becoming their undertaking, they
propoie to us his doftrines, as matters indeed
of the laft confequence, which they therefore
invite and prefs us to examine and embrace
upon the higheft encouragements, but far from
infinuating they muft be forced or obtruded
upon us by violence, and only telling us
what fliall be the iflue of our receiving or re-
jedling them in futurity ; defigning the good
of all mankind, they travel through the \^^orld,
and in circumftances the moft provoking, the
apteft
PREFACE.
Xlll
aptell to roufe and intlame the angry revengeful
padions of human nature, they are improvoked
and intire mailers of thenifelves ; they are
meek and gentle, patient and forgiving; they
ftill retain their univerfal charity, and exprels
the moil friendly concern for the real happinefs
of their blttereil enemies. After this manner,
and with fuch difpofitions, did thofe antient
refolute Free-thinkers, the Apoftles of our
Lord, carry on their delign, in oppofing the
idolatry, the iuperitltion and bigotry, into
which mankind had ilmk : And let the writinp;s
of our modern Free-thinkers, compared with
thofe of the Apoilles, tetlify to the world, how
widely different their condudt is in oppoiing the
religion of Jefus. fuch are the meafures they
employ, that if from thofe one may judge of
the religion they would frame for man-
kind, it muil be full of wrathful fcurrilous
paflions.
But by what meafures foe ver thole Gentlemen
may be pleafed to profecute their defign, I am
at a lofs to underit and what it is, or wh.it is
the great point of view they are aiming at.
The religion of Jejh, at its firil appearance
in the world, was very ill received. Princes
and people, Prieils and Philofophers, men of
all ranks, vigorouily combined in a violent op-
pofition to the Apoilles, ufmg cveiy jnethod
to fupprefs their doftrines, and every where
diilrelling their perfons with the ciaicllcfl per-
fecutions: And all this we know they did v/ith
a
xiv P R E F A C E,
a refolute piirpofe to preferve the idolatry and
fupei'itition, the worfliip of the falle impious
g(.d.v and all the abominations, which then
prevailed in the world. How far it is matter
of regrel: to our modern Free-thinkers, that thofe
iirft opj-'cfers of . Chriftianity were not more
fuccetiful, and that Keathenifm did not prevail,
and that^ woriliip continue eftabliihed among
ma nkind, that was paid to Jiipiter^ and Venus,
and other deities, to whom human blood, and
all forts of the vileft profhtutions, were ac-
ceptable olierings and delightful fervices, I will
not prerend to determine: Only in venting
their unaccountable fpite ac!;ainll: the Chriftian
Revelation, they fometimes feem to alledge,
that the vv^oiid would have done better, had
they been ftiU the worfliippers of that rabble
of gods and goddeifes which the Gofpel has
expo fed and baniflied. But Avhatever be the
m.^.fortune, which thofe Gentlemen may think
has befallen the v/oiid from the prevalency
of Chriflianity, kt them, now precifely declare.
What is the great end they have in view, whilil
they fo violently oppofe that inflitution. No
doubt, as Nc: G and other Roman Emperors
intended by their perfecutions, and as Ce/Jiis,
rorplrp:yy Jidiaj?, &:c. intended by their Vv'ri-
tings ; c«ur Infidels are likewife intending the to-
. tal extirpation of the religion of J efi/s. But
innljce. thereof, what is iuhey propofc fiiould
be fnbftituted? Moft of thofe Gentlemen havlnp:
r^iade tneir objections/ and expreffed their fierce
and
PREFACE
XV
and outragious padions in the fouled and moft
indecent language, againfl the Chrillian Re-
velation, feeni to concern themrelves no farther
about' the religion of mankind. But, as it is
inipoffible for mankind, without fome kind of
religion, to fubfift together, 1 cannot iiiffer
myfelf to think, that they mean to rob the
world of all religion whatfoever. Let us fup-
pofe then, what Heaven has declared ihall never
happen ; let us, I fay, fappofe, that thefe
Gentlemen have carried their defign, and Chri-
ftianity is wholly extinguiilied. After what
manner will they now be pleafed to diljpofe of
us, or what is the religion wherein they
would chufe to train us up, or which they
would recommend to our belief and pra-
<5Hce? The Religion of Jcfiis is, indeed,
not very focial ; it will admit of no ob-
jeft of woriliip but the true God, and of no
form of worfliip but of his appointment. But,
before this religion made its appearance, there-
was in the world a vaft variety of religious ob-
jeds, and religious forms, of worlhip; and
now that, v/e here fuppofc, it is quite abo-
liflied, do thefe abohfliers of Chriilianitymeaq,
to bring us back to where the world vv^as about
feventeen hundred years ago, to thofe religious
inflitutioH which then e\'ery where prexailed
among manlcind? Or, if. they do not mean to
.oppreis us with fo great a mobb of gods and
goddeffcs, and thcir'abfurd and infonious, and
pernicious wcrfhip; is there any particular re-
ligious
xvi PREFACE.
ligious inftitution, any where to be found in the
world, then profeffed by any particular man,
or fociety of men, which, to the exchifion of
every other inftitution, they defig^n we jQiould
now take up withal ? If either of thefe be intend-
ed, is it not fair we Ihould be informed of it ?
Or, have they difcovered any new fyftem of
religion, not before known in the world,
wherein they defign we fhould be inftrudled
and confirmed ? And, if this be the cafe, why
do they not publifh their new fyftem, and
hpnefty let us know, what God we muft
ferve, and what worlhip we muft pay him,,
and by what motives, fuited to our rational
nature, we muft be animated in his fervice?
It camiot well be expefted that men, not al-
together indifferent to matters fo very impor-
tant, will change their religion, on any other
confideration, but for a better. They fpeak,
indeed, in general, of a religion of Nature,
which they feem to imagine all mankind,
left to themfelves, would naturally follow ;
after the fame manner, I fuppofe, as brute
creatures follow their inftinft. A very fenfelefs
conceit in the cafe of creatures, whofe pafTions
do firft prevail and prevent all other govern-
ment, and never tamely yield up their empire.
But would thefe gentlemen favour tife world,
as Spinofa has done, with a particular expla-
nation of their fentiments concerning God^
and the immortality of the foul, and a future
ftate of rewards and puniftiments, which, when
rightly
PREFACE.
xvn
rightly apprehended, are the great foundation
of true rational religion, I am afraid we fliould
find them in the utmoft confufion, diflering
widely from one another, and breaking into
various fefts and parties.
It is true, the fhrewdeft book I know of
againft the Chriftian revelation, mentions
thofe fundamental articles of religion; and,
upon the truth of fuch principles, recommends
to mankind the law of reafon^ or the religion
of Nature^ as the only religion that can come
from God, or bear the ftamp of his authority.
From whence the Author would infer, that the
religion of Jefits^ in particular, is an impofition
upon the world, and can be counted no divine
Revelation. Here therefore the Chriftian in-
ftitution is fet afide, and in its room is iubfli-
tuted the religion of Nature, grounded upon
the being and perfedions of God, the immor-
tality of the foul, and a future ftate of rewards
and punifliments. But I would beg to be
informed, in what age, and m what part of the
world, was this religion known and profefTed
among mankind ? We are told, it is as old as
the creation. And no doubt, the religion of
Nature is as old as the nature of things; and fo
is every geometrical or mathematical truth,
tho', I verily believe, all mankind were not
mathematicians from the beginning. But, 1
fay, when or where was the perfon, the family,
or the nation, upon the face of the earth, that
knew and profelTed this religion, as contra di-
flinguifhed
xviii PREFACE.
ftmguifhed from eveiy other religious inftitu^
tion? From the eariieft times, to this prelent
age, ranfack all the records m the world, I
dare venture to aiFirm, not one inftance Ihall
be found of people's profelTmg only this par-
ticular fyftem of religion. It is therefore a
religious inftitution abfolutely new, which Dr.
Tmdal propofes to mankind, an inftitution that
never yet obtained in the world, and which,
I ftrongly incline to think, never will obtain.
I confefs, that in this Gentleman's view of
things, one might expecft to find only this
religion fabfiliing among mankind, and that
the finding it quite otherwife, is the moft
furprifmg event that can poffibly happen. In
his opinion, the knowledge of the religion of
Nature is a matter of no difficulty: He ap-
prehends that all its eilential articles are obvious
to every common underftanding, and that no
man needs an inftrudor to teach him the being
and perfeftions of God, the immortahty of
the foul, or a future ftate of rewards and pu-
mfhments, and what particular duties, in his
feveral relations, are incumbent upon him.
So that every man beine able to inftracl: himfelf
m the religion of Nature, and this religion
being confefTedly the great foundation of
human happinefs in both worlds. Revelation
is 72eedkfj\ and every other religious inftitution
is vain and to no purpofe. In^ this view it is
that I have confiderd Dr. Tindal's book in my
Necefjit^
PREFACE. xix f
Necefpty of Revelation, and I dill hope, that
I have there, from undoubted matters of
faft, clearly demonftrated the falfencfs of his
argument.
No doubt, Dr. Tindal was capable of de-
monftrating all the eflential articles of natural
religion, and of fhewing their foundation in the
nature and reafon of things. But how came
this Gentleman by all this knowledge? The
beft and wifeft of the Heathen Philofophers
w^ere not able to acquire it. They were igno-
rant of God, and had it not in their power
to difcover him. Not long before the Chriflian
Revelation, the great* Roman Orator and Phi-
lofopheV, mailer of all the Heathen learning,
laughs at the notioirof an infinite mind, or of
the true God, which Anaxagoras, the reputed
author of it, could have had only from traditi-
on; he rejedts it as an abfurdity, and in the
end recommends the fupreme God of the Stoics,
an ardor, or xther, a material fire pervading
the univerfe, as the being whofe Divinity feems
the moft probable. In fad:, therefore, it is cer-
tain, that, at the time when the Gofpel was lirfl
publifhed, the Heathen world was without God,
and all the different feds of Philofophers liad
each of them, for their fupreme God, only the
creature of their own imagination. A moft
amazing ftate of ignorance! But how foon
after that happy ./Era did the knowledge of
the true God prevail among all nations ; and
c with
XX . PREFACE.
with \\ hat conftancy has it hitherto been pre-
ferved in the Chriftian world?
I am apt to think, that none of thofe Gentle-
men, who now propofe to aboHlh. Chriftianity,
and to eftabUlli in its place the religion of Natm^e,
are fo very conceited of their own abihties, as
to imagine, that had they Uved in the days of
'P'jthagovaSy or of Socrates^ or of Cicero^ <^'c.
they would have been the Philofophers to dif-
cover the being and perfections of God, they
would have made the world fenfible of their
fuperior penetration in demonftrating all the
effential articles of natural religion. And as
it cannot well be thought* that our prefent reli-
gious projeftors would have gone beyond the
reach of all antient Philofophers ; and we are
well aflured, that the Heathen world, after the
days of Cicero, had their knowledge of God
from the Chriftian Revelation ; may not thefe
Gentlemen have the modefty or juftice to own,
that the fame great article of knowledge is deri-
ved to them from the fame fource ? How they
could have it otherwife is unimaraiable. Arid
is it not a mean piece of ingratitude, an unwor-
thy perverfion of the heavenly gift, to make
ufe of the knowledge they have, and which they
could only have from Revelation, in deftroying
Revelation itfelf ?
The bleffed Jefus taught the world, what
no Philofopher ever before taught, and what
he himfelf could not have taught but from
Heaven, all the fundamental articles, and all
the
PREFACE. XXI
the great duties of natural religion, originally
beloneine to rational creatures of our make, in
fociety (not in enmity) with God, and with
one another: And this religion he has inter-
woven into the effence, if I may fpeak ib, of
his inllitution. But he likewife taught other
articles, concerning a public indemnity, 6-y.
fuited to the fmful guilty circumftances, to the
broken corrupted powers of mankind ; not in
fociety, but in enmity with God, and a-
lienated from one another: And all fuch articles
are intended to recover the primary religion of
Nature, or to reftore mankind to their firll
conftitution, as we came righteous and pure
out of the hands of our Maker; that being
made partakers of the divine nature, we may
be found fit for the heavenly manfions. No^v,
I fay, do not thefe Gentlemen adt a ftrange
unaccountable part, who, adopting the ef-
fential articles of natural religion, which lay
for beyond the reach of their difcovery, and
were originally revealed to them by the bleifed
Jefus ; and judging thofe articles fufhcient to
all the purpofes of happinefs, are pleafed to
rejeft all the other articles of the inftitution of
Jerm, tho' revealed and enjoyed by the fame
authority, and plainly fubfidiary to the religion
of Nature; and to count the religion of Jejuj
an impofture? Do 'yo thus requite the Urd,
0 foolifl? people and unwife!
Thefe our modern Reformers, fo zealous to
abolifti Chriftianity, and to introduce (lor J
xxii PREFACE.
fpeak not here of Atheifts and Sceptics) the
religion of Nature, as the only religion fitted
to the nature of man, and which alone man-
kind ought to profefs ; do not feem to be alto-
gether fo well qualified for their underta-
king ; they do not confider things as they
are adapted to rational creatures in different
circumftances.
By the acknowledgement of the Heathen,
human minds were not always in their prefent
depraved fituation. If therefore we confider
mankind in their original ftate, a ftate of
innocence and integrity, having their minds
enlightened with all neceffary knowledge, and
all the powers of human nature duly balanced
and adjufted, fo that reafon governs, and all
the paffions are obedient: As one may now
eafily apprehend the rehgion of Nature, that
is fuited to creatures thus in fociety, or in
perfedl friendfhip with God, and with one
another ; fo one may judge it manifeft, that
this primary religion, founded in the original
nature and ftate of things, is, of itfelf, without
any foreign aid, fully fufficient to their hap-
pinefs.
But, if we confider mankind in a different
light, void of innocence and integrity, guilty
and unrighteous, deftitute of fpiritual know^
ledge, in grofs darknefs and ignorance, ha-
ving the balance of their conftitution quite bro-
ken and difordered; fo that reaf(>o has loft
its authority, and is now only fabfervient tQ
the
P R E F A* C E.
XXlll
the prevalency of pafTion : Here the moral
world is greatly altered, and a new fet of
relations is introduced: Mankfnd have re-
volted; they are in a ftate of enmity with
God, and are far from being friendly to one
another.
No longer therefore can the primary re-
ligion of Nature fuit the circumftances, and,
of itfelf, anfwer the happinefs of miferable
mankind. Of neceffity, if we are not irre-
verfibly doomed to deftrudlion, the gracious
Governor of the world muft frame fome
new plan or fcheme, whereby to reduce
his rebeUious fubjefts, and to recover them
to thofe moral difpofitions, that may in
fome meafure fit them for his mercy and fa-
vour, and for the enjoyment of happinefs.
No doubt, the primary religion of Nature
is, in all events, the only immediate foun-
dation of rational happinefs ; nor can any
religious inftitution, where this is not an
eiTential or the main ingredient, be con-
ceived to come from God. But, I fay, in
the prefeut circumftances of mankind, where-
in things are changed from their original
conftitution, and new relations have fu-
pervened; fome adventitious terms muft be
propounded by the great Ruler of the univerfe,
to be religioufly obferved by mankind, an-
fwering to that change, and to thofe new
relations; and fubfidiary to the primary re-
ligion of Nature, the immediate and the laft-
jng
xxiv P R- E F A C E.
ing fpring of happineis. The only adventitious
term which the Deifts, I mean thofe who
confefs the 'eirential articles of natural religi-
on, will, I fuppofe, here admit of, ^ is repent-
ance, a change of heart and life, or a return-
ing to God and our duty. But, if the found
of the word does not frighten them out of
their fenfe and reafon, mull they not admit
like wife of faith, as another adventitious term ;
I mean Faith in the merq of God^ . as it con-
cerns the pardoning of fmners, and the recei-
ving them into favour, upon their ceafing to
do evil and their learning to do well ? In the nature
of tilings, it is impoflible for any man to re-
pent without the hopes of mercy, or of God's
being merciful to him in particular. So that
our rational Deifts, who fet up to inftrudl
mankind in matters of religion, muft ht Preach-
ers both of faith and of repent ance^ and therein, in
general, come fo far to agree with Chri-
ftians.
But as faith and repentance do not belong
to the primary religion of Nature, but are ad-
ventitious terms or articles, arillng from the
change of circumftances and relations between
God and man, and that become our duty
upon our apprehending that God is gracious
and merciful ; the great queftion is, Will God
extend this his grace and mercy to all kinds
of fms, how hainous and daring foever ; to any
whatever number of fins ; or to a long conti-
nued courfe of finnino; ; or will he extend it
to
P R F E A C E.
XXV
to the rebellious race of mankind, without a-
ny* atonement or facrifice? Such Delfts as
have any hopes of mercy, muft, without doubt
or fcruple, refolve all fuch qucftions in the
affirmative. But, for my part (confcious of
no biafs in reference to fach queftions, I am
fure I have none) I moft fmcerely declare,
that to determine them a priori^ or from the
bare contemplation of the perfec1:ions of God,
appears to me impoffible. Nor am I able
to conceive, how any man, from his own
knowledge of things, can be confident, that
the fovereioii Lord of the univerfe muft or will
certainly purfue fach particular meafures, in the
cafe of a whole fyftem of rational creatures
their bavins; revolted or rebelled aofainft him.
I incline to think, that the all-comprehenfive fo-
vereign Mind having the whole univerfe in one
view, is alone capable of judging what are the
meafures, upon fo important an event, the moft
proper, and the beft adapted to the reducing
of his rebel-fu^jedls, and to the eftablifliing
of the reft of his creation. Sure I am, that
the evidence we have for the Chriftian Reve-
lation is infinitely ftronger, than any c\idence
the Deifts can pretend to . have for their folu-
tion of the above queftions. In particular, if
it is fo obvious to the human mind, that no
atonement or facrifice is neceifaiy to the ex-
piating of fin, it is the moft furprifing thing
imaginable, not only how mankind came fo
univerfally to conceive a prevailing fenfe to
ihe
xxvi PREFACE.
the contrary, but how the notion of a facrifice,
as a piece of fervice acceptable to God, atid
of confequence to the guilty perfons, came
ever to enter into the mind of man. To make
fuch an inftitution as that of facrifices a hu-
man contrivance (or to lay it to the charge of
Prieft-craft, elpecially as the firft Priefts were
the fathers of families, and in virtue of their
paternal charadler, officiating only within their
own families, had no feparate intereft to bials
them) can, in my apprehenfion, be juftified
by no plaufible reafon whatfoever. But I
* mention thefe things only by the way. What
I here mean is to lead our Free-thinkers to re-
fled:, that if they do really intend to promote
the intereft of natural religion, they can no
where meet with better affiftance, with more
powerful aids, than from the Gofpel of Jefus
Chriji.
It is agreed, that the being and perfedlions
of God, the immortality of human fouls, and,
a future ftate of rewards and pmiifhments, are
the great fundamental principles of natural
religion. Now, upon thefe very principles,
the Gofpel of our Lord is intirely grounded.
Nay, fo peculiar are thqfe principles to the
Chriftian Inftitution, that from hence, as
in fad: it is moft apparent, they were derived
and propagated all over the Heathen world.
And what is the particular relating to any of
thefe principles, fo far as they concern the mo-
ral
PREFACE.
XXV 11
ral conduct of mankind, wherein the Go-
fpel can be judged defedive oi* erroneous.
We are there taught, that as God did at
firft frame and create the univerfe, all things
in heaven and in earth ; fo, being '"every where
prefent, he upholds all things by the word of
his power, and in his providence governs all
things according to his wifdom and goodnefs ;
that he obferves all the adions of his rational
creatures, even thofe that pafs in the inmoil
recefles of the foul ; that he is of fpotlefs pu-
rity, infinitely holy, delighting in the purity
and reditude of his rational creatures, whofe
obedience and goodnefs he will reward to eter-
nity ; hating fin and every moral turpitude,
which he cannot but puniih for ever. Such
are the notions we have concerning God from
the Gofpel of our Lord^ And therein like-
wife we are affured, that what changes foever
may happen to the body, the foul is immortal,
and our exiflence fliall never come to a period.
So that having concluded our ftate of trial in
this world, we fhall be difpofed of in the o-
ther wofld, in happinefs or mifery according
to the deeds done in the hod^y as we have main-
tained or forfeited our innocence and integrity,
or have cultivated or negleded, or have impro-
ved or corrupted the moral difpofitious of the
mind. Thus, I fay, from the Gofpel of our Lord,
we come to underftand the fundamental princi-
ciples of natural religion. And from hence alfo
d we
xxviii PREFACE.
we learn, what are the particular duties in-
cumbent upon us, as they arife from the na-
ture of God and of man, or from the re-
lations we bear to God and to one ano-
tlier.
There we are told, that God, not confined
to place, fills the heavens and the earth with
his prefence; that he is infinite in all per-
fections, of almighty power, imbounded wif-
dom, and over-flowing goodnefs, tenderly
concerned for the happinefs of all his creatures ;
our great Creator and preferver, in whom we
live, and move, and have our being; our bell
and greateft benefactor, from whom every good
and perfeB gift cometh down : and the bountiful
never-failing rewarder of all that love and obey
him. And anfwerably to this charader and to
thefe relations, it is our bounden duty to ad-
mire and adore this great Being ; to acknow-
ledge our whole dependence is upon him ;
to employ our bodies and fouls, his workman-
fliip and property, faithfully in his fervice;
to praife and thank him for the numberlefs
bleilings he bellows on us, and has laid up
in (lore for us ; and to ufe all the gifts of his
providence, in the manner, and to the pur-
pofes, he diredls : In a word, it is our boun-
den duty, to have God in all our thoughts,
to imitate him the great Parent of mankind,
or to he per fed even as our Father which is in hea-
ven is perfeB.
But,
PREFACE.
XXIX
But, in the Gofpel of our Lord, we are further
taught, that as we are all the creatures of God,
who giveth to all life, and breath, and all things ;
to he hath made of one blood all stations of jnen,
for to dwell on all the face of the earth. Here
then we are given to underftand, that the
whole human race is but one large family un-
der the protedlion and government of one fo-
vereign Lord, the common Parent of all. As
therefore all mankind thus naturally knit to-
gether by the endearing bonds of blood and
kindred, make up only* one body, and we are
all members one of another, it is eafy to
obferve, that to this conftitution of things, no-
thing can be more efiential or natural, than a
common fpirit animating the whole community,
or infpiring all the individuals of the fame bo-
dy, with the fame care one for another, and
thereby uniting them in their joint endeavours
to promote their common good and happinefs.
So that her^ we fee all human kind naturally
aflbciated together, all enlivened by the fame
fpirit, and under the fovereign law of'univer-
fal benevolence, wherein every thing virtuous
is included, all ading in their intercourfe
with one another, every man for t;he good
of his neighbour : From whence muft arife
univerfal peace, joy 'and comfort. And as
we thus behold all mankind united to God,
our great Head and the common Parent of the
univerfe, in all the adls of piety and devotion,
obeying and imitating this great Being, or lo-
ving
XXX PREFACE.
ving the Lord our God ivith all our heart, and
luith all our Jmdy and with all our mind ; and,
at the fame time, beino; the members of one
common body, confpiring together in our mu-
tual endeavours to advance each other's happi-
nefs, every man loving his jicighbour as himfelf;
fo it is to be confidered, that in this conftitution
of things, every man, placing his higheft plea-
fure in promoting the glory of God, and the
good of mankhid, will fo preferve the inward
balance of his nature, as to be always difpofed
and ready to attend to thefe purpofes. To all
Avhich it muil be added, that in the difcharge
of every branch of our duty^ every man is
powerfully infpirited, not only from the high
delights that arife from the chearfut "exercife
of univerfal love and benevolence, and from
the applaufes of our fellow men ; but from the
affured hopes of the continuance of the fa-
vour and proteftion of God, and of our co-
ming in the end to a glorious immoftality.
This, in my apprehenfion,.is the primary reh-
gion of Nature, which we learn from the Gofpel
of our Lord, and given to man in his primary con-
ftitution, when in a ftate of integrity, it vv^ould
be abfurd and impertinent to imagine, it con-
tains articles concerning faith and repentance. It
relates only to creatures of loyal difpofitions, that
have not renounced their allegiance, and re-
volted againft God. It is of infinite value,
and of the laft confequence to the happinefs
of mankind in God, and in one another : And
fo
PREFACE,
XXXI
fo it is efteemed in the Chriftian Revelation,
where it is preferred before every thing elfc, where
we are commanded to be perfc^ing hoUneJs in
the fear of God^ where every man is rated in pro-
portion to the degrees of this perfedion he has
acquired, and where we are told exprelsly, that
'vjithoiit ' charit)^ wherein is comprehended the
whole of natural religion, all other endowments,
whereby people can be diftinguifhed, are whol-
ly infignificant. And thus far, I hope, our
modern Free-thinkers will regard the Gofpel of
our Lord with a friendly eye, and judge it no
enemy to the mighty concern they profefs for
the good of mankind. They will undoubtedly
confider it as a powerful affiftant in laying the
foundation, and eftabhfliing the noble plan of
univerfal happinefs.
But, with this primary religion of Nature, if
we compare the manners, the cufloms, and
habits of mankind every where prevalent, where
do we fee the agreement? how wide is the
difference ? The unconformity and contradifti-
ons are univerfally apparent. Confider the hu-
man race in all ages, and all over the inhabited
earth ; where is the nation ; where is the family ;
where is the fingle perfon, that comes up to this
ftandard, and is thereby uniformly and fteadily
governed I The hiflory of the world, even that
part of it that is the moft renowned, and what
people moflily admire, is little elfe but the hiflory
of the violations of the primary laws and religi-
on of Nature. Nay, comparing this priniar}^ re-
ligion
xxxii . PREFACE.
ligion with the prefent conftitution of human
nature, it appears inconteftaBle, in fad:, I do not
lay in Ipeculation, that the rational powers of
mankind are not proportioned, either to the
knowledge, or to the practice of natural religion,
I confefs, the learned Pocock in his Philofophus
AiitodidacluSy reprefents a man, when left to him-
felf, and having no inftrudtor whatfoever, to think
and argue witli great penetration and acutenefs
upon the Cartefmn principles, and to find out
both the nature of the foul, and the being and
perfeftions of God. And, doubtlefs, every Phi-
lofopher having the fame good opinion of hu-
man powers, would, upon his ow;n particular
principles, reprefent a man, in the exercife of
his own natural unaflifted. faculties, growing
up of himfelf to be as learned and knowing
with refped: to the fame articles. But, ftepping
out of this ideal world of our own framing, into
that wherein we meet with fafts, or with man-
kind exerting their natural powers, our experi-
ence is far from anfwering our fpeculation ; fo
far from anfwering it, that the human mind is
found every where overwhelmed in thick dark-
nefs, through which it is not able to penetrate,
and to reach the knowledge of the true God,
neceffary to the being of natural religion. But
this queftion I have elfewhere fully explained.
And, in Cicero* s firft book concerning the Nature
of the Gods, where he gives us an account of
the different fentiments of Philofophers in re-
lation to the Deity, every man mufl: obferve
the
PREFACE.
XXXlll
the grofs ignorance wherein all Philofophers
were involved, and that from the vjifdom of
God manifefted in the vjorks of creation and provi*
dencCy the world by all their wifdom, all their
learning and philofophy, were not able to difcern
and know God. How then can the mward
powers of human nature, in its prefent fituation,
be judged proportioned to the knowledge of the
religion of Nature ?
And no better, I dare venture to affirm, are
they proportioned to the praftice. No Deift,
I am apt to think, will pretend to point out
any perfed: charadter in life. The befl of men
have their own moral defects and weaknefles ;
and what the reft of mankind are, I need not
fay. In fad, nothing can be more certain than
that in many things we offend ally and that there
is not a jufi man upon earth that doeth good and
finneth 710 1. To alledge therefore that human
powers are equal to the obfervance of the laws,
or of the religion of Nature, without our being
able to inftance in one perfect charafter that
comes up to this ftandard, feems to be a vain
conceit, an opinion wholly groundlefs and
vifionary. And, indeed, if we attend to hu-
man nature, at its firft appearance in the cafe
of children, one cannot but perceive how great-
ly difproportioned it is to the practice of natural
religion. It matters not whether we imagine
children capable of reafon, or of being under
a law; we fee them exerting moft of the
paffions of human nature, which in manhood
are
xxxiv PREFACE.
are the fprings of human aftioiis. Thus in the
firft movements of our nature, as children
come to be capable of diftinguilhing fenfible
objedts, they very often difcover anger, revenge,
pride, envy, avarice, and other fuch malevolent
paffions. And are not ail fuch paffions proof
fufficient, that human nature, in its native
frame, or as it now comes into the world, is
by no means formed to the pradlice of natural
religion? Beyond queftion, as thefe paffions
prevent our reafon, and prevail in the mind
without any fuperior power to limit and direft
them, our firft appearance upon the ftage as
rational creatures, muft be in a moral character,
diredly contraiy to the religion of Nature. In
fhort, fuch is our prefent unhappy fituation, that
when the feafon of our reafon is approaching,
it Ihoots out weakly, it proceeds by flow ad-
vances, and is long of coming to any degree
of maturity ; whilft our paffions all the while
continue vigorous, and are gathering ftrength
daily. So that to acquire the mafteiy of one's
paffions, or to reduce them under the govern-
ment of reafon, muft prove a laborious work,
which few men will fubmit to : Nor any where
in the world is any man to be found, who has
brought his paffions under fuch difcipline, as
in all inftances to be intirely fubjeft to the reli-
gion of Nature. Nay, in the prefent frame of
our nature, fo untowardly are we fituated, that
the very fetting of bounds to our paffiions, excites
. ' their
PREFACE.
XXXV
their violence; a ftrange perverfcnefs fenfibly
felt in all ages :
RuimiLS in vetitim, ferimur^ aiphmifjne negata.
All this, in common experience, is the real
truth of things. And as all mankind are thus
fmful and guilty before God, funk in ignorance
and corruption, with their rational powers fo
broken and difordered, that they are quite un-
equal to the knowledge and prad:ice of natural
religion ; What courfe can our Free-thinkers,
thefe our modern religious projectors, propofe
to take, in order to reclaim the world, and to
eftablilli amono; us the relio;ion of Nature ? Mufl
they not inftruft us in the knowledge of the
fundamental articles of all religion, the being
and perfections of God, the immortality of hu-
man fouls, and a future ftate of rewards and
punifhments? Muft they not convince us of
our having revolted from the religion of Nature,
and become hable to punifliment? Muft they
not affure us, that God is fo far reconciled to
rebellious mankind, that he offers an indenmi-
ty to all that will return to their allegiance ?
And upon this, muft they not preach bothfaiih
and repentance, and encourage us to lay do^\ ii
the weapons of our rebellion, and to fubmit
our hearts and lives to the government of Cjoil;
for that we may reft confident, that, upon our
thus returning to our duty, God will not only
fliew us mercy in the forgivenefs of our pall.
c ' oilcnccs.
xxxvi PREFACE.
offences, but for the future will continue by his
grace to heal and ftrengthen the broken powers
of our nature ; and if we perfevere in acquiring
ftill higher degrees of goodnefs and righteouf-
nefs, will reward us eternally? I fay, if our
modern Free-thinkers do really mean to ferve
mankind in their higheft concernments, and
would endeavour by ail means poilible to relieve
them from impiety and vice, and the mifery
and ruin that attend them in both worlds, and
to recover them to piety and virtue, and the
comfort and happinefs they afford us in time,
and fit us to enjoy to eternity; where can they
have their endeavours more powerfully feconded
than by the religion of theblefTedJ^i^j-, an infti-
tution exprefsly intended to put an end to ftn^
and to bring in everlajiing righteonfnefs ? Here
we have the knowledge of all the effential
principles of natural religion : And here
all mankind are given to underftand that
they are alienated from the life of God,
w^alking in the vanity of their mind, and
are therefore obnoxious to his righteous
judgments : Here it is, that in the plainefl, the
flrongeft, and the moft moving terms, every
penitent {inner is aflured of mercy at the hands
of God: And here faith and repentance are
taught us as indilpenfably neceffary to the par-
don of fin: Here we are inflruded in the
whole of our moral conduft, and in following
the inflruftions given us, %ue become hol^ as God
is holy : Here by the moft perfuafive arguments
we
PREFACE.
XXXVll
we are encouraged to reft affured, that upon
addrefling ourfelves to our heavenly Father, he
will grant us the influences of his grace and
fpirit, to help our weaknels, and to fupport us
in the difcharge of our duty : Here likewife we
are animated in the purfuit of all goodnefs, by
the moft prevalent motives, the glorious hopes
of a happy immortality, when, upon our having
here perfeBed bolinefs in the fear of God, wc
(hall be taken up into his heavenly manfions :
And is it not owing to the Gofpel of Jefiu Chrif,
that every where thro' the Chriftian world,
in towns, and villages, and all over the country,
churches, or, as onemayjuftly call them, public
fchools, are creeled, wherein public teachers are
employed to train up mankind, without diftin-
d:ion, in the knowledge of their duty, and to
perfuade them to the love and pra61:ice of all
righteoufnefs ? An inftitution of infinite mo-
ment, one would think, in the moral world ;
and the happy confequence is, a Chriftian Plow-
man, with refpedt to the fundamental articles
of religion, is far more knowing and intel-
ligent than any Heathen Philofopher. From
whence then can fuch of our Deifts, as do really
mean to promote the higheft happinefs of hu-
man creatures, be furniftied with better afTift-
ance, than from the Gofpel of Jefiis Chrift ? And
what can one imagine is the reafon why they
makp not ufe of this affiftance, which they have
every where at hand ?
^ Their
xxxviii PREFACE.
Their great end, in the mighty change they
would bring about in inatters of rehgion, coin-
cides with that of the Chriftian inftitution ; they
pretend the good and well-being of human fo-
ciety, the peace and comfort of human minds
here, and their lafting happinefs hereafter : And,
for the compafling of this end, if they would
properly engage in the execution, the great
means to be employed, are faith and repentance ;
and thefe likewife are the means which the
Chriftian inftitution recommends to us as of
the laft- neceftity. As therefore both the end
and the means propofed and purfued by the
Chriftian- inftitution, are the fame with thofe
of our modern Free-thinkers, who, I here fup-
pofe, are zealoufly concerned for the religious
improvement of mankind; upon what good
reafon can they juftify their negled and con-
tempt of the religion of J efus ? There are indeed
fome circumftances relating particularly to the
means, wherein Chriftians and Deifts do differ
widely from one another. In the Chriftian in-
ftitution we are inftrufted, that it is thro' the
merits and mediation of Jejus Chrift, that our
faith and repentance are accepted and available
with God for the pardon of our fins, for our
being re-inftated in his favour, and our partaking,
of his happinefs : But, on the other hand, our
Free-thinkers loudly affirm, that faith and re-
pentance are, of themfelves, without regarding
the merits and mediation of Cbrift, fully fuffici-:
ent to all the purpofes of pardon, and favour
and
PREFACE. xxxix
and happinefs. But as this circumftance in the
Chriftian fcheme does in no degree alter the
nature of faith and repentance, and the merits
and mediation of Cbrijl are efficacious to no
man whatfoever, without a fincere faith and
thorough repentance, more thorough, perhaps,
and univerfal, than moll of our Deifts may-
judge necelTary ; it is amazing how thefe Gentle-
men, upon this circumftance, have come to
rejedt an inftitution, which, in the whole of its
contexture, is altogether fo friendly to the caufe
of piety and virtue, and whofe main plot is to
eftablilh the happinefs of man in the reftoration
of natural religion. For my part, were I a
Deift, and had all the prevailing concern, which
fome of that fed: pretend to have, for the moral
good and happinefs of mankind, fo far would
i be from pouring contempt upon the religion
oijejus, that without meddling with its peculi-
arities, I would, mcthinks, gladly embrace
its afTiftance, and urge Chriftians with the ab-
folute neceffity of repentance and univerfal ho-
linefs, or of denying all imgodlinefs and •worldl'j
lujls^ and living fiber ^^ rightcoufl^^ and godl) ;
I would upbraid them with the loofenefs, the
immorality and impiety of their lives, fhame-
fully repugnant to the precepts of the Gofpel,
and fcandaloully reproachful to their holy
profefTion ; I would watchfully attend to the
ufe they make of the peculiar dodrincs of
Chriftianity, and if in any meafure they abufcd
them, to the prejudice of the ftridefl \ irtue, I
would
xl PREFACE.
would make them fenfible that Chrijl is not the
minijter of fin ; I would openly expofe the vani-
ty of their hopes of being hereafter taken up
into heaven as the heirs of glory, whilft here
upon earth they live the flaves and fervants of
fin, in the hi/i of the eye, the hifl of the flefoy
and the pride of life, luorking iniquity vjith
greedinefs. In particular, if any bearing the
name of Chrif are fo impious and unchriftian
as to pcrfecute others for what concerns con-
fcience or matters of religion, here I would
raife my voice and call aloud, Te know not zuhat
manner of Jpirit ye are of: For the Son of man
is come not to deftroy men^s lives, hut to fave them.
After this manner, I fay, were I a Deill, con-
cerned for the moral happinefs of mankind, I
would ferve myfelf of the religion of Jeftis,
and improve it to the account, to the fupport
and advancement of the religion of Nature.
And as, in fuch a courfe our Free-thinkers,
fince they muft favour the world with their
religious produdlions, might find employment
enough for their pens, fo therein they would
come to be great blefiings to mankind, infinite-
ly more beneficial, than they feem to be in
venting their fpleen again ft the truth of the
Chriftian Revelation, wherein, I cannot but fay
with vaft regret, they are infinitely hurtful to
natural religion.
But poflibly thefe Gentlemen are honefter,
and of more tender confciences than not openly
to condemn, by the whole, a religious inftitution
that
PREFACE. xli
that contains in it only certain articles, which
they are pleafed not to approve of. And, I
confefs, they take great offence cJt the dodlrine
of the facrifice of Chrijl offered up to God
for the fins of the world, which ttiey fcruple
not loudly to proclaim, a dodtrine abfard in it
felf, and mifchievous in its confequences. But,
as I hinted before, are any of thefe Gendemen
able to demonllrate a priori^ or from .^he
nature of things, that fuch an inftitution 1*5^
unworthy of God, and repugnant to the per-
feftions of his nature ; or that the wifdom
and ,nicrcy of God (in a confiftency with
the intereft of his univerfal government, com-
prehended only by an infinite mind) can be
exerted in proclaiming an indemnity to fmful
mankind in what we call a free and gratuitous
manner, without the intervention of a facri-
fice on the part of the guilty I I frankly acknow-
ledge, fuch a demonflration is far beyond my
abiUties, nor have I yet feen it performed by any
man. And upon a metaphyiical problem im-
poffible to be folved, how does it (land to reafon,
to rejeft the Gofpel of Jcjiis, which, for the
truth of its divinity, appeals to matters of fadt I
But how far foever it may be out of one's power
to demonftrate a priori ^ that the great Sovereign
of the world, before a general indemnity can
be proclaimed to the rebellious race of mankind,
muft have an atonement, or a facrifice of gene-
ral efficacy, or Avhofe merits may extend to
the whole : Yet when we are affured, that God
has
xlii PREFACE.
has been pleafed to provide fiich a facrifice in
the voluntary death of ^^i-^ upon the crofs, every
free-thinking confiderate man will come to
obferve, that fuch an inftitution is calculated to
ferve the beft and the wifeft purpofes ; in par-
ticular, that it is a conftant awful warning to
linners, that if they perfifl in the evil of their
ways, ferving divers liijls and pleafureSy it is
impoffible they can efcape punifhment ; for to
that 7nan who finneth wilfidl'^ after that he hath
received the knowledge of the truths thare remaineth
no more facrifice for fms, but a certain fearful
looking for of judgment and fier'j indignation,
which fhall devour the adverfaries, Heb. x. 26,
27. And, on the other hand, that it is a fhand-
ing gracious affurance to penitent fmners, that,
if they perfifl in their duty and obedience, God
will not only forgive them their fins, but will
blefs and enrich them with every good and
perfefl: gift ; for -he that fpared not his own Son^
hut delivered him up for us all, hozu fall he not
with him alfo freel)^ give us all things? Rom. viii.
32. So that the facrifice of Chrif is a fenfible
reprefentation, which attended to (and every
Chriflian is bound always or habitually to at-
tend to it, and often in a folemn manner to
commemorate the wonderful event) muft
powerfully and fteadily operate both upon
our fears and our hopes the great fprings
of human adions. A wife and gracious confti-
tution! For tho' fome people pretend, that
from fpeculation, or abftrad reafoning, they are
fufficiently
PREFACE. xliii
fufficiently apprifed, that wicked men fliall be
puniflied, and good men fhall be rewarded ; yet
thefe truths, fupported by reaibn, and at the
fame tune fet forth to us in the ftron-ieft lio-ht
o o
that can affeft our imagination, mufh, by this
means, make the deeper impreflions upon the
mind; and therefore come to be the more
certain and fuccefsful in producing their proper
effedts. This, every body will own, is hkely
to be the cafe with refpect to the bulk of man-
kind, not much given to fpecuiation. And as
all our other faculties, as well as our reafort,
ought to contribute their afTi fiance in improving
our religious difpofitions, even our Philofo-
phers will be nothing the v/orfe for having
fuch an addrefs made to their imagination*
It is however alledged, that this facrifice of
Chrijly his obedience or righteoufnels, and his
purchafmg for us mercy and forgivenefs, and
an inheritance in heaven, are dodlrines that
altogether fuperfede, or greatly extenuate the
concern we ought to have for perfonal righteouf-
nefs. And were thefe the necelfary or natural
confequences of thefe doctrines, as fuch do-
ftrines can never po/Tibly come from God, I
here openly avow, I would renounce them;
which is the plain language of every true Chri-
ftian. But fo far are thofe doctrines, as they
are tauo;ht us in the Gofpel, from having any
fuch pernicious influence over our moral condULr,
that, on the contraiy, no doctrines can be better
calculated to prevail with human minds, as ihey
f are
xliv PREFACE.
are now fituated, to renounce every foolifh and
hurtful luft> and to devote themfelves to the
lov e and pradice of all goodnefs and righteouf-
nefs. The cafe is commonly illuftrated after
this manner: ** The Kings fon, a Prince of an
'* illudrious character, having, by a feries of
** noble adions, acquired lafting profperity arid
*' a mighty accefFion of glory to the nation,
'^ has raifed himfelf to a high degree of merit
*' with the Sovereign. As therefore a parti-
" cular province of his father's vaft dominions
*' have revolted, and by their rebeUion have
<*' expofed themfelves to certain deftruftion,
" the Prince is pleafed to interpofe in their
*' favour ; and, in recompenfe or acknowledge-
** ment of his merit, obtains a merciful grant,
" that the deftrudlion due to thofe rebels fhall,
** for fuch a certain limited time, be fufpended ;
** that, in the meanwhile, a general indemnity
fhall be publiflied, and that all afTurances
fliall be given to every individual, that whoever
fliall lay dowm their arms, and return to their
allegiance and duty, Ihali not only meet with
pardon and mercy, but be re-eftablifhed in
all the privileges and bleflings of the moft
faithful fubjedls." This, I fay, may in fome
fort reprefent the nature and tendency of thefe
doftrines of the Gofpel, which our Infidels
alledge, do prevent our being concerned for any
inherent perfonal righteoufnefs. And as no
man in his right fenfes, can imagine that this
interceffion of the Prince, and his laying out
his
ii
ii
i<
i(
PREFACE. xlv
his merits with his father, in purchafing an
indemnity for his rebeUious fubjefts, and their
being taken into favour, upon their returning
to their duty within a hmited time, is an en-
couragement for thofe rebels to perfift in their
rebeUion, and to abandon all thoughts of ever
becoming dutiful and loyal; fo nothing but
grofs ignorance, I beg leave to fay, or a malici-
ous mifreprefentation of the doctrines of the
Golpel concerning the facriiice of CJ?riJl, 6'^-
can betray one into an opinion, that thofe
doctrines pervert the moral difpofitions of man-
kind, prevent an apprehenfion of the neceflity
of holinefs, or render us carelefs and indifferent
as to the inward refliitude and integrity of our
nature. No one doftrine of the Chriilian
inftitution do I know, of fuch michievous
tendency, or that our Deifts have the leafl
reafon to fufped of a bad influence on morality.
Nor in all Revelation is there the fmalleil ap-
pearance of any thing fubftituted in the room
of truth and moral righteoufnefs, that, can in-
title us to any fhare in the purchafe of our
Saviour : Every article and every fentence
declare the contrary. Our Infidels, therefore,
vainly conceiting they have ruined the credit
oftheGofpel, and meaning to inform mankind
of the mighty fervice they have therein done
them, do very injudicioufly and veiy foolifhly
make thefe reflections : '' When men, fay they,
" know they are to have nothing but what
*^ they work for, when they are aflured they
** are
xlvi PREFACE.
" are not bom to an eftate in the kingdom of
^' heaven of another's purchafmg, they will not
'' idly live in the faith of it, but go to work,
^'^ and endeavour their outmoft to work out
" their own falvation with care and diligence.
And this Treatife, fays the Author, having
expofed Chriftianity, will prove of real fervice
to religion, and make men's practices better ;
when they ihall iiiid they have nothing elfe
to depend on for happinefs here and here-
after, but then" own perfonal righteoufnefs,
*' with their love of wifdom and truth*."
Such refleclions, as they bear in them a noto-
rioullyfalfe, imputation on the Goipel of J ejus,
can come from no mind that is not blinded
by the ftrongeft prejudices. Nor in the cafe
of thofe Deifts who profefs a concern for the
religion of Nature, can I impute to any other
caufe what I always thought matter of wonder,
their not taking the affiftance of the Chriftian
Revelation, but endeavouring to bring it into
iiniverfal cont.empt,
Mcfl certain it is, that the peculiar doctrines
of Chriftianity relating to Jefus Chriji, %vho gave
himfelf for us, that be might redeem us from all
iitiquit'j, and purlf'j unto himfelf a peculiar people
zealous of good vjorks, are fo far from abating
the indifpenfible neceffity of our own perfonal
righteoufnefs, that they greatly improve and
augment it. However, if thofe Gentlemen
* The Refurreftion of Jefus confidered, in anfwer to the Trial
of the \yitnefs. p, 83. '■
cannot
PREFACE.
cannot change their opinion, butmuft ftill think,
that fuch dodrines, as the lacriiice of Chrift,
his merits, and purchafe, are luificient obr
jedions to the truth of the Gofpel, herein they
inuft ftand or fall to their own mafter. But,
if they apprehend, that thofe doctrines may be
fo managed as to prove a bar to virtue and an
encouragement to vice; in this cafe, T would
prefume to advife them to watch over the con-
duct of thofe treacherous Chriftians, thofe falfe
Teachers, that would pervert thofe doctrines to
fuch purpofes, and bring in damnable herefies ;
they cannot ufe them with feverity enough, or
fufficiently expofe them to the contempt of man-
kind ; and they may well tell them, as Julian
did the Chriftians of his time, with refped: to
perfecution, that " they were not fo taught
*' neither by J ejus nor by Pai/L'^ This I would
reckon wife and prudent, and highly confiftent
with the concern they exprefs for the caufe of
virtue; but the attempting to aboliih Chriftia-
nity is mad and extravagant. The religion of
Nature is the morality of the religion oijefusy
to which the Gofpel propofes to exalt hu-
man nature, and which it efleems at fuch a
rate, or of fuch high moment and importance,
that all its other do6trines are made fubfervicnt
to its advancement, till we Jloall efcapc the
pollutions of this world, and become hoi)' as God
is hohj. And as they are thus intimately con-
nected , together, how can the Gofpel or the
religion of Jejin fuffer, without its morality
likewife
xlviii PREFACE.
likewife fufFering? One fhould think, that to
pour contempt upon the whole, is to Ihed re^^
proach upon the parts, thofe efpecially that are
the effential ingredients. So that the fuccefs
of the attempt to ruin the rehgion of Jefus
would, at the fame time, infalhbly ruin the
religion of Nature, and come in time to reduce
the world into that difmal ftate of idolatry and
fuperllition, wherein mankind, before the Chri-
ftian Revelation, had been for miany ages funk
and overwhelmed.
But our modern Infidels do not attack the
religion of Nature by confequence only ; they
attack it direftly, in attempting to difcredit
the morality of the religion of Jcfus^ whofe
moral dodtrines and precepts, they would per-
fuade the world^ are in fome articles ufelefs,
in others foolifli and abfurd, ^nd in others
hurtful and mifchievous. But having fhown,
particularly, SeB, VIII. how very groundlefs fuch
imputations are, I fhall here only remark, that
as the filling people's heads with prejudices a-
gainft the morality of the religion of JefiiSy can-
not fail to ahenate people's minds from every
branch of the Chriftian inftitution, and in par-
ticular, muft prevent their afpiring to that per-
feftion of piety and virtue, of univerfal good-
nefs and righteoufnefs, which the Gofpel com-
mands us to purfue, as abfolutely necefl^ary
to our compleat and lafting felicity ; fo, of courfe,
it bafely flatters the looie, vicious propenfions
of human nature, and betrays the world into
mean
PREFACE. xlix
mean trifling purfuits, into a licentioufnefs of
manners, highly offenfive to natural religion,
and infinitely mifchievous to mankind. In my
apprehenfion^ therefore, our free-thinking Gen-
tlemen, in their oppofition to the religion of
Jefus, pretend what they will, are adting a
part far from being friendly to the religion
of Nature, far from being beneficial to the ra-
tional world.
I know there are fome Deifts who, although
they laugh at all Revelation, yet judging a
public religion neceffary, are contented with
the Chriftian, and, as they affed: to fpeak, fuflfer-
" ing its votaries quietly to triumphinthefuppo-
'^fed goodnefsof their caufe," do condemn the
making any open attempt to difcredit or ruin it.
And fo far, perhaps, one may venture to applaud
the prudence and moderation of thofe Gentle-
en. But, if one might follow them into their
retirements, I would be guilty of a little intru-
fion, in order to prevail with them to obferve
a confiftency and uniformity of conduct ; and
not to aft the fecret enemy, or to ufe their
endeavours in private, to inlpire people's minds,
efpecially thofe of the younger fort, with an
averfion and contempt of that religion, which
they approve of as neceffary to the public in-
tereft. Such an approbation, or their being
contented with the Chriftian inftitution as fit
to be publicly eftabliflied, and their condemn-
ing every open attempt to reproach it, is, one
cannot but think, fufficient evidence, that in that
inftitution
1 PREFACE.
inftitiition' they find no article hurtful to focietyj
I ihould rather fay, that all its doclrines and
precepts, all its rewards and punifliments, are
ufeful and beneficial, and of confequence to
promote peace, and order, and happinefs among
mankind: For to what other purpofes can a
public religion be judged neceffary ? And indeed
every man that thinks freely will ingenucufly
confefs, that fuch is the real charafter of the re-^
ligion of Jcjiis : For therein the grace of God that
hringeth falvation hath appeared to all men ^ teaching
uSy that denying tingpdlinefs and worldlf hijis uue
flmuld live foberl'j, and righteoujl'j y and godhj^ in
this frefent uuo7'ld; looking for that blcjjcd hopCy
and the glorious appearing of the great God, and
our Saviour 'J ejus Chi'ift : Who will render to
ever'j man according to his deeds : To them who
Ir^ patient continuance in ivelUdoingy feek for glory ^
honour y and immortality ;. eternal life : But to them
that are contentious ^ and do not obe^ the truths hut
obe'j iinrighteoifnefs ; indignation and wrath : Tri^
hidation and anguifh upon ever'^ foul of man that
doeth evily of the Jewfrft, and alfo of the Gentile :
But glor'jy honour y and peace to ever^ man that
worketh good, to the Jew frfi, and alfo to the
Gentile : For there is no refpecl ofperfons with God,
Tit. ii. II. Rom. ii. 6. That religion, furely,
well deferves and is highly fit to be publicly
eftablifhed, \^4ierein we have fuch commands
laid upon us to be univerfally regarded : F/W/y,
Brethren, whatfoever things are true, whatfoever
things are honefl, whatfoever things are jufl, what-^
foever
PREFACE. li
foeve?' things are piirCy luhatfoever things are lovehy
ijjhatfoever things are of good report ; if there be an^j
virtue, and if there be anypraife, think on thefe things,
Philip, iv. 8. At which rate we Ihould he filed
with the f nits of right coif nefs, cinihave the peace of
God reigning among us. And if the Chriflian inlli-
tutionbe thus lit to be pubUcly eftablifhed ; how
eome thofe G entlenien to alledoe, that it is not fit
to be privately entertained or regarded ? Open-
ly to approve of its being tlie public religion, and
fecretlyto vs^hilper to the world about them, that
it ought not to be private or perfonal, is not
only mean and treacherous, but foolifh and
prepofterous, it prevents all the good effefts of
a public eftablifliment, it ferves to render men
Hypocrites or Atheifts, and muft deflroy all
the confidence that one man. can have in an-
other upon religious principles : Nor can it w^ell
be thought, that the man who deals doubly
with God, will deal fairly by his neighbour*
Thofe Gentlemen, therefore, who judge a pu-
blic religion neceffary to the peace and or.der ot
the world, and that to this purpofe the Chrillian
religion is wxU enough adapted, and do never-
theleis fecretly endeavour to bring this religion
into contempt, have got into a piece of conduc^l:,
that tends to the diflblution and ruin of human
fociety.
But whilft Gentlemen apprehend, that a pu-
blic religion is neceffary, and are fo far fatisfied
wdth the Chriflian, that .they condemn e\Gry
^pen attempt to ruin its credit, or impair its
g authority,
lii PREFACE.
authority, upon what good reafon can they
juftify their lecretly endeavourmg to fill people's
minds with prejudices againll it, or to mifre-
prefent it as an objecl: of contempt and averfi-
on? A flrange management this ; they publicly
profefs the community have done well in efta-
blifhing it ; and underhand they would perfuade
all the individuals of the community to defpife
it ! But, I fay, by what good reafon are they
able to juftify their fecret attempts in alienating
people's minds from the Chriftian inftitution;
lb that, let the herd of mankind chufe what
they will, it muft not be entertained by any
Gentleman as a private or perfonal religion ?
Does it debafe our notions of the majefty, the
nature and perfedtions of God, or of the wor-
Ihip and adoration due to him? Why, they
tell us, that it fets up a partner or rival to God,
in the perfon of his Son. But herein they be-
tray their ignorance. The Gofpel teacheth us,
that the Son is indeed the brighmej} of his Father\f
glon, and the exprefs image of his perfon, not
however the partner or rival of the Father,
but his minifter whom he employed in the
creation of the univerfe, and in the redemption
and reilauration of fmful mankind ; whom he
ftill employs in the government of the world ;
and whom at the laft day he will einploy in
judging the quick and the dead : At which grand
and awful period, the Son pall put do-wn all
ruky and all authority and power, and deliver up
the kingdom to God, even the Father ; and he
fidjcB
PREFACE. liii
fubje^ unto him that put all things umier him,
that God ma'^ he all in all, i Cor. xv. .24, 28.
And in which of thefe articles is any man able
to difcern a lliadow of rivalfliip? Or, does the
Chrillian inftitution deprave our fentiments
concerning moral goodnefs and righteoiilhefs,
fo as to prevent our afting our part as it be-
comes us, in the various conditions and relations
of life ? Were this the cafe, thofe Gentlemen
ad a laudable part in guarding mankind againll
it. But wherein does it fpoil the man, the
the hufband or the wife, the parent or the child,
the mafter or the fervant, the magiftrate or the
fubject, the feller or the buyer, the neighbour,
the friend, the enemy, or any other character
whatfoever, whether civil or religious? As
therefore our Deifts have no fyftem of rules,
no fet of motives, of rewards and puniflnnents,
better and more powerful, more manly and
rational, more conducive and effedlual to render
us better men and better citizens, and to dif-
pofe and prepare our minds for peace and com-
fort here, and joy and happinefs hereafter;
what is it they can recommend to their difciples
of greater confequence to mankind, in public
or in private life, with refpec^ to time, or to
eternity? Is it in their power to fliow us the
excellency of their fcheme, and the fervice they
are doing to mankind, in the reformation of
the lives of their profelytes, who formerly living
-without God in the -world, and fcrving divers
lujls and pleafures, are now ftridtly- pious and
virtuous ?
liv PREFACE.
virtuous? Or, can they lliew us, that piety and
virtue, every branch of goodnefs and righteouf-
nefs, and confequently the happinefs of man-
kind in both worlds, are more fecure upon their
principles, than upon the principles of the
Gofpel ? For my part, let them conceit the light
of Nature to be as full, and clear, and obvious
as they pleafe, I dare venture to ajffirm, that
it propounds no reftraints from irreligion and
vice, no encouragements to piety and virtue,
that come up to thofe of the Chriftian Reve^
lation. Hov/ then can one avoid the concernr
ing melancholy reflection, that thofe Gentle^
men, in attempting, whether fecretly or openly,
to difcredit the religion of Jcfus, are fadly
corrupting the morals of mankind. They
bereave people of the true light, and rob them
of the fuperior encouragements, and relieve
them from the ftronger reflraints of Revelation,
and putting them in their own hands, to fol-
low any chance light that comes in their w^ay,
or to puriiie the courfe of life which their own
fancy may fuggefh to them, or which may hap-
pen to be in vogue and fafhionable, or to
which the fenfual propenfions of human nature
may determine them ; they fet open the flood-
gates of folly and vanity, of irreligion and
wickednefs, wherein people are come to fuch
a height, that wholly devoted to their loofe
unmanly pleafures, to their trifling gaudy en-
joyments, and having laid afide all thought
pf futurity, they pride themfelves in Ihowing
PREFACE. ■ ly
a neglect or contempt of every thing ferious or
f^cred, tJ?e^ glory in their Jhamc. So that
all the open and lecret attempts of onr modern
Free-thinkers, to break the credit of the
religion of Jefiis, are, in my apprehenfion, fo
many wild efforts to banifh out of the world
all piety and virtue: A moft unhappy concur-
rence with theprefent depraved ftate of human
nature, which, of itfelf, is abundantly prone
to cojnmit iniquity %vith greedincfs. Such re-
marks, I confefs, are hard, and one has pain
in making them : But the greateil misfortune
is, they are true and^ well founded, and as the
beft and wifeft laws, enforced by the flrongeft
and moft powerful fanclions, are not able to
keep men within the bounds of their duty;
every body will own, that a conftitution of
things lefs ftricl and rigorous, or rather indul-
gent to human pafTions, muft prove infmitely
dangerous to piety and virtue : Nor, can thofe
perfons who rejeft the former, and propagate
the latter, be counted friends to mankind.
But the great argument which, I fup-
pofe, thofe Gentlemen employ, in order to
prejudice the world about them, againft the
Chriftian inftitution, and whereof the unavoid-
able confequence is a loofenefs and extravagance
of manners, is their affuring their dilciples, that
the firft publifliers of the Gofpel were either
Importers or Enthufiafts. And how ver)^
groundlefs thefe imputations are, the Reader,
I hope, will find clearly demonftrated in the
following
Ivi PREFACE.
following Sections. Here I fhall obferve, that,
as the G ofpel of Jefiis Chrijl is a moral inftitu-
tion, than which nothing poflibly can be con-
trived more friendly to the caufe of piety and
virtue, to univerfal goodnefs and righteoufnefs,
and to the comfort and happinefs of mankind,
in all the various relations of life, and in every
ftage of our exiftence, one is tempted to cry
out, as old Cato does, with refped: to the im-
mortality of the foul, *' If I am miftaken in
" believing the divinity of the Chriftian Re-
velation, I gladly entertain the delightful
miftake; and fuch fupport and comfort does
it afford me here in time, and fuch joy and
happinefs does it promife me hereafter to
eternity, that whilfl I live no man fhall rob me
of it,"* And every fmcere Chriftian, who
forms his heart and life upon the precepts of
the Gofpel, has good reafon to affure our
Infidels, that they adl a cruel part in going a-
bout to deprive him of that jo-^ and peace he
has in believing.
As for the entertainment which the Reader
may exped: in the following Treatife, the
general Heads of it are here laid before him in
the Contents. And, as the whole is defigned
for the bulk of mankind, I flatter myfelf, that
the
* Quod fi in hoc erro, quod animos hominum immortales
efle credam, lubenter erro: Nee mihi hunc errorem, quo
deledlor, dum vivo, extorqueri volo. Sin mortuus (ut quidam
ir.inuti philofophi cenfent) nihil fentiam : non vereor, ne hunc
errcrern meum mortui philofophi irrideant. Cic. de feneft.
pap. 23.
PREFACE. Ivii
the particular explications are lb full, fo plain
and obvious, that every common underJlanding
may, without difficulty, perceive the truth of
every branch of the argument ; upon which, 1
would fain think, it may be found proper for the
ufe of private families, who amidft the confu-
lion that infidelity is like to introduce among
us, would do well to furnifli themfelves with
fome plain eafy Treatife, level to ever}^ common
capacity, and clearly demonllrating the truth
of our holy religion. The refurrediion of Jcfus
is, indeed, the capital point, on the truth of
which depends the whole credit of Chriftianity :
And as I have had occafion to confider that
article in different lights, in vindicating the
hiftory thereof from the charge of forgery and
contradiclion, in fhewing that the Apoftles
could not pofTibly be therein guilty of any fraud
or deceit, and in demonftrating that in their
behef of that wonderful event they were abfolute-
ly free from enthufiafm ; I am in hopes that,
with refpedl to that article, I have given the
Reader the fullefl fatisfadion. At the fame
time, if the Reader agrees to what I have
explained and demonftrated, in yn) Inquiry inta
the Extent of Unman Powers with refpcd to
Matters of Religion, namely, that mankind, left
to themfelves, are not able to difcover the
efTential articles of natural religion, and that
thofe articles, whereof we are now fully ap-
prifcd, have been, moft certainly, fupernatiiraily
revealed, I could wifli , that in tlie ucrufl)! of
Iviii P R E t^ A C E.
the following Sheets, he vvould c^iny along
with him thofe fentiments; as thereby, with
the greater eaie, he will clearly perceive the
neceffary connexion, and the irrefiftible force,
with which the argument proceeds and con-
cludes in favour of the Chriftian Revelation.
At any rate, the argument, in my apprehen-
fion, is beyond all reafonable difpute, and
ftands or falls with the common fcnfe of
mankindc
CON*
CONTENTS.
SECT. I.
As the only proper Means whereby to af certain the Truth
of hiftortcal Fa5is^ is by human 'Teftimony : Here the
Truth or Authenticity of the Gofpel-hiftory isjiiftified
from the Tejtimony of Heathen Writers : Page i
SECT. II.
And fo far is the Credit of this Hiflory from being im-
paired by Lord Bolingbroke'j Objection againft ity
that thereby^ on the contrary^ it is greatly heighten-
ed: 62
SECT. III.
Nor^ in any meafure^ does it fuffer from the Charge of
Forgery and ContradtBion againjl the Hiflory of the
RefurreBion of ^t^us^ which ^ in every Article^ is con-
Jiftent and genuine : 99
SECT. IV.
As little can the miraculous Events therein reported
affeB the Credit of the Gofpel -hiflory : For that a
Miracle is an Event in itfelf credible^ a proper Objeci
of human Beliefs and againjl the Exiftence of ivhich
no Argument can be drawn^ either frc?n the Nature
of the FaB^ or from the common Experience oj
Mankind, 252
Thus^far therefore having made it appear^ that one may
fafely appeal to the Writings of the New Teflament
as authentic Hiflory^ we proceed to demonflrate the
Truth of the Chrifiian Revelation.
C • 3
THE
TRUTH
^^^^9nP o F T H E
CHRISTIAN REVELATION.
SECT. I.
Wherein the truth or authenticity of the Hiftory of
the Gofpel is made out by the tejlimony of Heathen-
Writers,
EFORE I enter upon the main ar2:ument,
which 1 propofe to handle in the tollovving
Treatife, fince 1 am therein all along to appeal
to the fads reported in the New Tcftament as certain
and undoubted : It here feems necelTary to fatisfy the
reader as to the evidence, upon which, in my ap-
prehenfion, every impartial man mufl rtccelTarily
confefs, the hijiory of the Gofpel is authentic and ge-
nuine. And, to fet this article in the clcarett light,
I fhali trace things from their original. Thus,
Vol. I. A Every
2 ^he "Truth of the Sect. L
Every man who applies himfelf to fludy, and
who, by his own refearches, has come to the know-
ledge of things, cannot but have obferved, that, as
the particular things, or ixiftences^ whofe feveral pro-
perties, relations and agreements, make up the mat-
ter of his knowledge, are various, and of quite
different natures ; fothe meafures, ov proofs^ where-
by a man is led to the perception of truth, or to
the knowledge of thofe different things in them-
felves, or, as they are related to one another, are
equally different^ and mull necelFarily be fo, as they
immediately arife from the different nature of the
things themfelves. And indeed the attempt would
be extremely foolifh, to go about to explain the
truth of a thing, by that kind of proof with which
the nature of the thing itfelf has no fort of con-
nexion : Nor is it lefs abfurd to demand, in any
cafe, that fort of proof, which the nature of things
will not admit of. The real knowledge of man-
kind, and of every intelligent being, lies wholly
in the perception of things themfelves, which every
body will confefs, can only be apprehended by
thofe means that are fuited to their nature. Nowy
the things or exiftences, whofe feveral properties^
relations and agreements, are the objet^^s of our
knowledge, and beyond which we can know no-
thing, may be r^educed to thefe two general heads.
Firji^ There are fuch things, whofe inward nature
IS in no degree precarious^ dependhig on will and
plciifure, but in itfelf is filled and (table, irnmutablCj
abfolutely independent, and whofe truth and cer-
tainty, whofe real exiflence, every mind capable
of apprehending it, may, at all times^ and in all
places^ perceive and underftand. Of this fort I rec-
kon geometrical truths^ the moral virtues^ and the
being and perfe^ions of the Deity : In difcovering the
truth
Sect. I. Chrijlian Revelation, 5
truth of which, as to the two firfl^ we look imme-
diately into the things themfelves, we perceive their
effential properties and relations, and arc infallibly
certain about their agreements ; and as to the lajiy
viz. the exijlence of God^ we here indeed come to
the knowledge of this truth by attending to the
world about us, thefe finite dependent beings, which,
we are abfolately fure, muit be the eiFecls ot divine
power, wifdom and goodnefs; but in another world,
there is reafon to think, we fhall have immediate.
vifion or intuition.
In the next place^ there are fuch things, whofc
natures have nothing in them of necejfity^ and n^hich
for their exillence, their properties and ai^edions,
do entirely depend on the will of other beings: Of
this fort I reckon all the feveral things of this vifible
world, that are the free productions of the fovereign
Mind; and all the particular adions or eifecfts of
inferior voluntary agents. And in acquiring the
knowledge of fuch things, the moil diredt and im-
mediate way is, that of the teftimony of our fenfes.
Thus our fenfes alTure us of a vail variety of crea-
tures in heaven and in earth; they difcover to us
the vicillitudes of day and night, of fummer and
winter, feed-time and harveft ; they diflinguifh the
individuals of our own fpecies, and they let us
know what particular actions this or that man is the
author of. But as to things of this fort, how ex-
tremely fcanty fhould our knowledge be, had we
no other way to acquire it \ Going no farther than
the immediate teftimonyof our fenTes, no man could
know that this world was exifling before he ob-
ferved it ; nor could we be certain there now is,
or ever was, any more of this earth ; or that it now
is, or ever was any further inhabited, than this
fmail fpot of ground with which we are acquainted.
All
4 The Truth of the Sect. I.
All mankind therefore, who, with refpedt to
things under the fun, pretend to know any more
than thofe few articles, of the truth of which their
fenfes immediately inform them, muft necelTarily
allow, there is fome other way than the immediate
teilimony of our fenfes, whereby we can come
to the certain knowledge of thofe things whofe
exiitence depends on the will and pleafure of other
beings. And fince this knowledge cannot poflibly
anfe iiom our looking into the nature of the things
themfelves, as we do in the cafe of geometrical ex-
illences, eff . whofe nature and properties are inde-
pendent, abfolutely nccelTary, and muft therefore
appear in all ages, and in all places, unalterably the
fame ; the only remaining way feems to be that of
the information, or tefiimony of other intelligent be-
ings, upon whofe truth and veracity we can fafely
rely.
Thus from the information' of others, we know
and reil alTured, that this world, in its prefent fitua-
tion, or under the direction of the lame general
laws that produce dciy and night, i^c, has fubfilled
for fo many ages pall, and has, all along, been in-
habited by fuch particular kinds of animals, where-
of the individuals have been continually fucceedmg
to one aiiother : After the fame manner we cer-
tainly know, that, befides this ifland of Britain^
there are, at this day, in the earth, a great many
other ifknds, and vail continents, all inhabited ;
that are divided in diftindl ftates and kingdoms, and
whofe forms of government, whofe laws and cu-
ftoms, in many inllances, do all differ from one
another : And thus, likewife, we are perfuaded be-
yond doubting, that fuch particular perfons did live,
and fuch others are now living in the world, and
were the authors of fuch particular adions.
It
Sect. I. Chrijlian Revelation, c
It is from this fource, I mean, from the teflimony
of others, that, with refpecl to this fort of things,
whofe exiftence depends on the free-will of other
adive beings, our greatell flock of knowledge a-
rifes : And altho' it cannot be univerfally affirmed,
that, in every article, we may depend fafely on hu-
mom teflimony •, yet this no more renders our
knowledge, founded on fuch proofs, uncertain or
precarious, than a man's being led, in the ufe of his
rational faculties, into a particular opinion contra-
didory to reafon, or to the nature of things, can
render our knowledge, ariiing from reafon, or the
nature of things, a matter of mere uncertainty.
Such is the conftitution of human nature, or, by
. fuch principles are all mankind governed, that, in
numberlefs inftances, wt can be abfolutely fure of
the truth of things, from the information or tefli-
mony of other people. We regard it as an un-
doubted truth, that jufl now there is fuch a nation
as the kingdom of France^ where the prefent prince
is Lewis XV. whofe will, in the public adminiflra-
tion, is fubjed to nocontroul: And, as fully do
we refl aiTured, that, in the city of Rome^ ftill fub-
filling, and now the feat of Popes^ there was, about
MDCCC, years ago, an Emperor ciW^d nuguftus y
who, in the battle ot A^ium^ overthrew Anthony j
who, oftner than once, fliut up the temple of Janus ;
and who, for many years, peaceably enjoyed the fo-
vereign dominion of a great part of the world.
About the certainty of fuch things we are as much
fatisfied, as about any proportion in Euclid, " So
many circumllances, fays Mr, Toland^ frequently
ccmcur in hillory, as render it equal to intuition :
Thus, fays he^ I can as foon deny my own be-
ing, as the murder of Cicero^ or the llory of
'^ William
6 The Truth of the Sect. I.
" William the Conqueror *. '' And indeed all man^
kind rely on human teftimony ; we venture our
lives and fortunes upon it ; in ourown experience we
find ourfelves fafe in truiling it ; our flock of know-
ledge would be extremely poor and inconfiderable,
nay, in nowife could mankind live affociated with-
out it.
Now, upon this fort of certainty, univerfally de-
pended on, and in this its influence, abfolutely ne-
cefTary for the fubfiflence of human fociety in any
form whatfoever, do we rell alTured of the truth of
t\\Q go/pel 'hiftory^ namely, tbat^ fo many ages ago,
there were in the world fuch perfons as Jefus Chriji
and his Apoftles ; that they taught fuch particular
dodrines ; that they wrought fuch extraordinary
works ; that Jefus Chrill was crucified at Jerufakm ;
that his Apoftles confidently reported, htrofe again
from the dead, and afcended into heaven ; that m
teflifymg this his<^efurreclion, and afcenfion, and
in publifhing his dodlrines, beginning at Jerufakm^
they went through the world, and every wiiere
fuffered the greatelt hardfhips, and cruellell perfecu-
tions, pretending, that in this miniflry, they were
employed by heaven. Thefe, I fay, are the things, as
to the certainty of which we are fully fatisfied from
human teflimony. And as the nature of the things
themfelves cannot pofTibly fufFer their truth, or the
reality of their exiftence, to be made out after any
other manner ; fo thofe perfons, who demand that
fort of proof that is founded in the independent ab-
folate neceffity of the exiftence, the properties, and
affections of things, are moft unreafonable, and
* would be gratified in what the nature of things ren-
ders fimply impofTible : Which is fo far from think-
ing freely, and as it becomes a reafonable beings
thac
* Chriilianity jiot myfterious, p, 528.
Sect. L Chrifttajt Revelation* y
that it is thinking mofl abfurdly, and in clean con-
tradiction to that univerfal ftandard, whereby all
our thoughts and fentiments ought entirely to be di-
rected, and without our attending to which, we can
never hope, in any inflance, to difcover truth, or
to arrive at certainty.
Nor can a man juilify his refufmg to admit the
truth of the things above mentioned, in alledging,
that thofe things being made the foundation of a re-
ligious inllitution, upon which we are to venture
our happinefs in another world, they become of too
great confequence to have their certainty depending
on human teflimony. For, the quellion is not a-
bout the importance of the things, but about their
truth and reality ; whether there were in the world
fuch perfons, and whether thofe perfons were the
authors of fuch adions ? If thefe articles be counted
of importance, our inquiries into their certainty
ought to be the exader, the more ftrid: and rigor-
ous, without all biafs or prejudijjp And if, after a
diligent and narrow fearch, they are flill found to
be true, they muil, in reafon^ be allowed to operate
according to their nature.
Mean while, to pretend, that fuch articles, whofe
cxiftence can no otherways be explained, are too
confiderable to depend for their certainty on human
teftimony, feems to intimate^ that, in alcertaining
the truth of the particular articles of fuch a deter-
mined clafs of things, we muft have one fpecies of
proofs for thofe o^ final I errand another fort of proofs
for thofe o^ greater confequence. But, would it not
be ridiculous to infinuate, that, with the iame fort
of eyes, whereby I diflinguifh a piece of dirty way,
as I am travelling, that would foil my flioes, I can*
not dillingui fn a precipice that would break my
neck, but muft have other fort of evidence ? And
is
8 7he Truth of the Sect. I.
is it not eqmlly extravagant, to alledge, that, by
the fame fort of evidence, whereby the Beifts are
well allured, there was fuch a perfon as Socrates^ that
he taught fuch doctrines, and fuifered fuch a death
at Athens y we cannot reft fatisfied, there was fuch
a perfon as Jejus Chrijl^ that he taught fuch
dodrines, that he fufFered fuch a death at Jerufalem^
that his Dijcipks reported he rofe again the third
day after his crucifixion^ &c. ? Whatever, there-
fore, be the moment of the things, if the reality of
their exiftence be made out by that fort of proof,
which alone the particular nature of that clafs of
things will admit of, no man can rejed: their cer-
tainty without being highly unreafonable. " All
" pojjible matters of faB^ fays Mr. 'J'uiand^ duly at-
" tejled by coEVOu s per/ons, as known to them^ and
" fucceffively related by others of different times ^ nations^
*' or inter eft s^ who could neither be impofed upon them-
" felves^ nor be juftly fufpe^led of combining toge-
" ther to deceive others^ ought to be received by us for
" as certain and indubitable as if we had Jeen them
*' with our 0wn eyes^ or heard them with our own
" ears. Bj/ this means it is, continues this noted
*' author^ I believe there was fuch a city as Car-
" thage^ fuch a Reformer as Luther^ and that there
*' is fuch a kingdom as Poland. When all thefe
" rules concur in any matter of fact, I take it then
*' fordemonftration^ which is nothing elfe but irrefiftible
'' evidence from proper proofs*.'^ And, that the
feveral articles of the gofpel-hiftory^ above mention-
ed, are fupported by fuch proofs as make us as cer-
tain about their reality, as we poilibly can be about
the truth of any thing of the like nature, fuppofe
the murder of Cicero^ or the ftory of William the
Conqiteror^
* Chriftianity not rnyflerious, p. i ;.
Sect. I, Chrifiian Revelation. 9
Conqueror^ %vliicb Mr, Toland has told us, he can
** no more deny than his own being/ is, to every
thinking man, inconteilibly maniteft. y
Nor is it lefs manifdt, that this certainty, con-
cerning the real exillence of foch perfons and acti-
ons as are mentioned in the Golpel, (fuppofing the
original hiilory, with its coeval circumftances, as
we now have it, h'^d been tranfmitted down to us)
we ihould have had, even tho^ the Chrillian infti-
tution had expired with the Apoitles, and there
were not now one Chriiliah in the world. In this
cafe, indeed, we {hould have had a ready proof, in
fpite of all the hiilorical appearances to the contra-
ry, that the Apoitles, in pretending a commilTion
from Heaven, were either Impoilors, or Enthu-
lialls ; but that fuch perfons exiiled, were the au-
thors of fuch adtions, and had reported fuch events,
could never be called in queilion. At the fame
time, I am apt to think, that Chriftianity ftill fub-
fifling heightens our certainty (1 do not now fay, as
to the divinity of that inftituMon, but) as to the
real exillence of fuch perfons, and their having
taught, and performed, and reported fuch things in
the world (a). Let us view the matter in this
Vol. I. F * light,
TwcJ cT/at juh ruy r'oji yivofximv rrv ctKYi^eiav ruv juiTcc ttokw
^ovov eKjimo/uevuy tyyuw^evof ttcc^ol toiq 7Qri ay.poaTai;^ rote
re /uiTct roLvra i<To/'jLi¥OK i^ Twy eifitj/j.svav enf^otiriGjv ox,io7n7ct
cTetjtFuV, Kf r<x. iv fieei^w tw XF^^'^ ytry^vufxha ^oc.vfj.oLToc.y ^ «-
TTO rvic J'lTTKii^ rauTvic a7ro</t-it;ta)C j^ to. Tnft rnc (ici<rihc-ixc
TTi^^juivoc. Chryfoft. Demonil. quod Chriftus fit Deus, oper.
torn. vi. p. 634.
30 The Truth of the Sect. L
light, which I ihall explain with all the clearnefs I
am able.
In fadl, it is certain, that juft now in the world,
there are infinite numbers of people profefTing Chrir
fftianity ; That this is the public religion of nations,
and has the countenance and protection of civil autho-
I'ity. There is indeed, among Chrillians, a great vari-
ety of fecfbs, that have each of them their own pecu-
liar opinions and fentiments, and that differ from one
another in their religious rites and ceremonies. But
what differences foever may prevailin the Chrillian
world about other matters, in this they are all ^-
greed, 'i hat the hiilory of the Gofpel is, in all in-
stances, true and genuine ; and they.univerfally ob-
ferve certain rites, fuch as Baptifm, the Eucharill,
and the Lord^s day, as memorials of fome very con-
liderable events. In Biptifm, the initiating rite, we
renounce every other religious intlitution, we un-
dertake the profellion of Chriltianity, and we devote
ourfelves, thro* Jelus Chriit, to the only true God
and Father of all, to ferve him wit bout fear ^ accord-
ing to the Gofpel of his Son, in holme f and rigbte-
oiifnefs all the days of our life : In the Euchariit, we
commemorate the crucifixion of Jefus Chrill at Je-
rulalem, praifing the name of God for his great fai-
vation : And on the firif day of the week, the day
on which Chriil is laid to have riien from the dead,
we joyfully ailemble together to celebrate his refur-
redion. All this is real matter of fad, we have it
from the information of our fenfes. And the que-
flion is. To what fenfible caufe mud thefe fenfible
effcds be afcribed ? Or, How came this profefTion of
Chriftianity, or the obfervation of fuch ilated folemn
rites, to be introduced into the world ? No man
living can imagine, that thefe things had their rife
hi the prefent age. We are infallibly certain, thaf:-
thev
Sect. I. Chrijilan Revelatio?ti n
they prevailed among our forefathers of the former
age. And, if we Hill go backwards from one age to
another, the fame evidence by which we are airured
that this, or any other part of the world where
Chriftianity now prevails, was inhabited, and, in
fuch an age, was governed by fuch particular laws,
civil or religious, will convince us, that thofe things
were all along exitling, till we come to that age,
wherein there was no fuch thing as Chrillianity, but
religious inificutions of a quite contrary nature.
Thus, in tracing out the rife of this Pb^nomenon^
beginning at the prefent age.
From one certain ftep to another, founded on the
public laws, the unquellionable cuiloms of particu-
lar kingdoms, we are led to the undoubted knowledge
of the exiifence of Chriifianity in thofe more di-
flant ages, when a conliderable part of the world
was under the dominion of the Roman Emperors ;
and running up our inquiries thro' the reigns of thofe
Emperors, we meet, with fo many of them not only
profeffing themfelves Chriitians, but, by their pu-
blic laws and edids, protedfing and encouraging
that inititution (J?) ; till we are interrupted in the
reign of Julian, who purfued other meafures, and
revived the public profelhon of Idolatry, as we learn
from Ammianus Marcellinus (^), who lived in thofe
days ;
(h) This was the ftate of things in the" fhort reign of Jovian,
immediately before we come up to th^ of Julian : O/V yxf^ av-
^iC tTreia^iK^i tn t« f^0L(iiKiU(; a^xy/i ; ciy.yoi uh hi Kxra. rm
^lijiv fiyiiuyiyop^iyTii;. Vkcov at oi y.lv KCiTi(TKC(.fyi7Civ^ oi a w-
fMTiKig-oi y'ihuc \'^oi'n X^i'^ioLvoig ret; juiG:f>o7<;. i^i ban. Parental,
in Julian, cap. 14. 8.
(cj Lib. 22. p. 476, G.
12 The Truth of the Sect. I.
days ; from Eutropius {d)j who ferved in that expe-
dition wherein Julian was killed ; and from Liba-
nius (^), who feems to claim the merit of promoting
this Emperor's pafTion for Paganifm. And not only
did Julian endeavour to fupport the caufe of the gods,
and to gain profelytes to their fervice, by his autho-
rity and example, by follicitation and bribes ; but,
for the fame purpofe, he wrote a large Treatife,
wherein, Lthanius tells us, he goes about to fhow,
that thofe Books which make the man of Palefiine to
be God, and the Son of God, contain nothing but
things filly and ridiculous (J) ; fo that, by the fame
evidence whereby we know there was fuch a perfon
as the Emperor Julian^ we are alTured there was, a-
mong men, fuch a religion as the Chrillian, which,
in his time, prevailed in the world, and which he
had formed a delign to extirpate.
But carrying on our inquiries ftill backwards, (as
Lihanius gives us ground to expe6l, while he com-
pares the reign of Julian to a pure beam of light,
but the times immediately before and after him to
thick darknefs {g) ; and tells us, that this Emperor
opened the temples, and reilored the altars of the
gods ;
(d) " Nimius religionis Chriftianae infeclator : perinde tamen
" ut cruore abftineret." Lib. lo. cap. lO. What the moderate
Heathen underftood by Julian's being niwius infe^iator, we learn
from Am. Marcellinus : ** Illud autem inclemens obruendum
" perenni filentio, quod arcebat docere Magiftros, Rhetoricos et
" Grammaticos, ritus Chriftiani cultores." Lib. 22. p. 480. F..
\e) De ulcifcend. Juliani nece, cap. 22.
rrov ^loy n x^ S-2» ttouS'cl vroiidiy F-'^X}'} "^^ /^a>i/'a, ^ iXiy^wv
i'^v'i yihoroi ci7ro(pyivoLT 7 a Aeyo^eva, ■<To<pcoTtf>o(; tv ro/f auro7c
J'lJ'eiycto rZ Tu^/« yi^oyror,. Liban. Parental, in Julian.
cap. 87.
[g) Ibid. cap. 146.
Sect, I. Chnjiiaii Revelation, 13
gods (i^);) we come up to two Emperors, the im,-
mediate predecelTors of Julian^ viz. Conftantius and
his father Conftantine^ who were both of themChri-
ftians, and, by their public edids, had afforded the
civil protection to that inftitution. As for Conftan*
tine^ he was the firfl Emperor who declared himfelf
Chriflian^ as Zofimus informs us Q) j and who, by
exprefs
\J)) Kai Toy K(X.if>ov tjpTraltv ov yiret 'rafoi ruv 3"ewj' aiyn re
^ p(i>fA.u>v _^<y/=/C, 'ti yoLf) n<TOLv. a,vicoyvuro an vtco^ n o T>jf A-
^yivac^ ^ 0 ruv cIkkuy ^iuv. Ibid. cap. 54. 55. 60.
(/) The crimes which Zofimus would fallen upon Conftantine
are fhown by other authors to be wrongfully charged. And as
to the reaibn he affigns for this Emperor's converfion, it is far
from being in any degree probable. Nor, among fmful man-
kind, can it be counted the dilgrace, but the glory of the Chri-
ilian inftitution, that to penitent oiFenders it promifes the pardon
of all fins, how black or hainous foever. So that wherein Zofi-
mus would have Paganifm to be preferable, it is infinitely inferior
to the Gofpel.
TauTOL avviTTi^cc/uivoc IcLvro (Conftantmus) ^ Trpoairi yt
o^Kcov xccTOLippovmei^-) '7rf>o(TYiei Toii npiuat Kcc'iotpctct. ruv Hjuocp-
rnjutycov olvtqv. etirovTivv at co^ x TrotPotdidoTcti Kocdapjuv rf'o'
TToq Jvos-iP>yiuoiT<x. ryj\ix.uvTO(. Ka^n^ai auyoijULi.voQ^ AtyUTrjioc
'tic 1$ I/2fc^/ac eiV rrir 'Pu/um £\0ajV, ^ tolTc etc Tot, ^a.cri\eix
yvyccili avYi^^yic yivofjiivoc^ ivTv^uy tw Kuv^oLVTiya Traffyjc «"
fAOi^TCL&oQ avaif>i7fi(.y]v etvat tyw toy 'X.pi^'ioivuv aiiP>t(2)0Lico(ra.ro
^'o^av, Hf tZto i^etv iTrayyixjuXy ro r^c occrif^eic juiTaKocju.-
^oivovroLc; olvtyk;^ 'rroLdy^c ai/ui.oif>Ti<x(; i^a 7rocf>oi)^f>tijuct Ha3'/ra(r-
^at, A^cLfJLiya cTt oa<p YLcov^oLYTiyM roy Koycv^ ^ cK^if/iva /ulf
'fCiV TTOLTptUV^ f/.iT<:L')(OVTOC at U)V 0 AiyVTrjlOC CCVTU HAiTiaiaVy
Tviq Oi7il!>eiOL(: TYiV OLft-^h ITTOlWOLTOy TYIV fJLOLVTDLYlV tyjciV 19
vTTQ-iicL. Zofim. lib. 2. p. 104.
Much after the fame manner does Julian, in concluding his
Caelars, ridicule the Chriftian religion, and, in particular, its Sa-
crament of Baptifm. But all fuch refledions are fo many proofs
of the hiftory of the Gofpel ; which is the only thing I here
have in view»
X4 ^^^ T^ruth of the Sect. L
exprefs laws, allowing to every man a liberty of con--
fcience, became the gaurdian of Chriftianity in par-
ticular, and took the profelfors thereof into his fpe-
cial favour (/■). So far did this Emperor diftinguifti
the Chrillian religion, that whereas the firft day of
the week was univerfally obferved by Chriltians as a
feftival in memory of the refurredion of Jefiis (^),
he commanded, that on that day, all over the Ro-
man dominions, no courts of juitice Ihould be open,
and no work, or any fort of fecular bufinefs, except
that of agriculture, Ihould any where be done : For
which we have the fame evidence, as there is for any
other law of the Roman empire (/). This revolution
in favour of Chriitianity, happened about 300 years
after the birth of Chrilf , and immediately upon the
back of a terrible perfecution, which began in the
reign of Dioclefian, and, for feveral years, had cru-
elly raged againft the Chriltians. Hence we have
certain knowledge, that the Gofpel was in being be-
fore the days of Conftaniine^ and that it could not
be forged by the politicians of his reign, as an en-
gine to ferve the ends of civil government.
Nor were there wanting, a good way back from
Conjlantine, fome Heathen Emperors who had an
high opinion of Chriil:, and proved very favourable
towards his difciples. Thus, 100 years before Con-
ftantine turned Chriflian, Alexander Severus had the
image of Chrift in his private chapel, and would
have
(V) Eufeb. H. Ecclefiaft. lib. 10. cap. 5. &c,
(k) Id. de vita Gonilant. lib. iv. cap. 18.
{/) Oranes judices urba«seque plebes, et cund^arum artium otia
venerabili die Solis quiefcant. Ruri tamen pofiti agrorum culturae
libere licenterque inferviant : quoniam frequenter evenit, ut non
aptius alio die frumenta fulcis, aut vinese fcrobibus, mandentur,
ne occafione momenti pereat commoditas coelefti provifione con-
ceffa. C. 1. 3. de Feriis, tit. 12.
Sect. I. Chriftlan Revelation. \c
have builc a temple to him, and admitted him among
the gods; as Adrian^ in the beginning of the fecond
century, is faid to have intended; had not the
Priefts, from their divinations, alTurcd him, '' \t
" would turn all the world Chriitian, and caufe the
" other temples to be deferted (jyi)'' Neverthelels
Ale-xander allowed Chriliians the free exercifc of
their religion, and public places for .their wor-
Hiip {n). And how very acceptable tjie difcipline
and. doclrine of the Chriftians mufi: have been to
this Emperor, one may learn from thofe twa re-
markaj)le inftances : It was the cuftom among
Chriftians, before they ordained their Priefts, to
publifli their names to j:he people, that they might
have
(w) Si facultas efiet, matutinis horis in Larario fuo (in quo et
divos principes, fed optimos eleftos, et animas (kndliores, jn
queis et ApoUonium, et, quantum fcriptor iuorum temporum di-
cit, ChrilUim, Abrahamum, et Orpheum, et hujufcemodi deos,
habebat, ac majorum effigies) rem divinam faciebat. Chrifto
templum facere voluit, eumque inter Deos recipere; quod et A-
drianus cogitafle fertur, qui tenipla in omnibus civitatibus fme
fimulacris juHerat fieri: quae hodie idcirco, quia nonhabent numi-
na, ^\z\m\K\x Adrtam\ quae ille ad hoc parade dicebatur : Ted
prohibitus ert ab iis qui confulentes facra repererant omnes Chri-
llianos futures fi id optito eveniffet, et templa reliqua deferenda.
Lamprid. apud. hift. Rom. fcrip. p. 349. D. p. 351. E.
For feme time, in the reign of Adrian, the Chriltians were per-
secuted- But, after the apologies prefented to him by Quadratus
and Ariftides, and fome letters he received from the Governors
of Provinces, (hewing how unreafonable it was, that the Chrilii-
ans, without being accufed of any crime, fhould be facrinced to
the meer clamours of the populace ; this Emperor came to be ve-
ry favourable, and wrote in particular, to Minucius Fundanus
Proconful of Afia, commanding, that " no Chriftian ftiould be
** diflurbed on account of his religion, and that whofoever ac-
*« cufed them, without alledging any other crime againft them,
" (hculd bs punilhed." Vid. Eufeb. Hiil. Ecclef. lib. 4. cap.
{«.) Id. ibid. p. 347. G. 352. F.
l6 7he Truth of the Sect. I.
have accefs to make their objedlions, if they had a-
ny ; this he judged fo worthy of imitation, that he
followed the fame coarfe in appointing the Govern-
ors of Provinces : And fo much did he admire this
common maxim among Chriftians, Do not that to
another^ which you would not have another do to you ;
that, in punifhing offenders, he caufed the common
Cryer to proclaim it, and made infcriptions of it upon
his own palace, and the public works and build-
ings (o).
But, as I have already hinted, Chriftianity was
not always thus fortunate. Under the reigns of
mod of the Heathen Emperors, its profelTors were
barbaroufly perfecuted ; Befides that feveral men
of wit and learning keenly attacked it in the way of
argument, and employed all their art to flop its pro-
grefs, and ruin its credit in the world. And from
both thefe events, we are furnifhed with abundant
evidence for the truth of the Gofpel-hillory.
It is certainly a great misfortune to the Chriftian
caufe, that the writings of thofe Heathen authors,
who endeavoured either to reafon or to laugh Chri-
ftianity out of the world, are loft. But thofe frag-
ments of theirs, which the Chriftians who oppofed
them,
[o] Ubi aliquos voluiflet vel Reflores Provlnciis dare, vel Prae-
poiitos facere, vel Procuratores (id elt. Rationales) ordinare, no-
mina eorum proponebat, hortans populum, ut fi quis quid habe-
ret criminis, probaret manifeftis rebus ; fi non probaflet, fubiret
poenam capitis. Dicebatque grave efle, quum id Chriftiani et
Judaei facerent in praedicandis Sacerdotibus qui ordinandi funt,
non fieri in Provinciarum Redoribus, quibus etfortunae hominum
committerentur et capita. — Clamabatque faepius quod a qui-
bufdam, five Judaeis five Chriftianis, audierat, et tenebat : id-
que per praeconem, quum aliquem emendaret, dici jubebat,
♦* Quod tibi non vis, alteri ne feceris " Quam fententiam ufque
adeo dilexit, ut et in palatio et publicis operibus praefcribi jube-
ret. Id. ibid. p. 352. D. 353. D.
Sect. I. Chriflian Religiojt, 17
them, have tranfcribcd in their writings, do plainly
anfwer my purpofe, as they pointedly inform us of
fo many matters of facl.
Thus the Emperor Julian^ ambitions of the go*
vernment only as it would enable him to rellore the
worihip of the gods, in his books againll the Chri-
ftians, fo far is /he from denying the certainty of
thofe articles, which I hav^ above mentioned con-
cerning Chrill and his Apoif les, that he admits them
all as true and genuine. He takes notice of Jefus
as the fon of Mary\ laid to derive his being, not from
Jofeph^ Mary's, hulband, but from the Holy Ghoft (j>) :
He quotes feveral paffages of the Old Tcllamenr,
(fome of which arc tranfcribcd in the Newj held
to be prophefies concerning the Meifiah ; and, at
the fame time, would have Matthew and Luke to
oppofe one another in the genealogy of Jefus (q) :
He mentions his being inrolled along with his father
and mother in the Cc;^y^/i under Cyremus^?): He
fpeaks of his miracles, fuch as his having power over
Jpirits^ his walking upon the fea^ his cafting out de-
vils ("j) ; And he tells us, that about 300 years a-
VoL.L C go,
(/») Juh'an apud Cyril, lib. 8. p. 2^3. Open vol. vi. Chalci-
dius, a Platonic philofopher, (whether Heathen or Chriflian,
learned men are not agreed ; nor will I prefume to interpofe) in
his Commentary upon Plato's Timaeus, p. 219. fpeaks of the liar
that appeared at our Saviour's biith, after this manner : *' Ell a-
** lia fandior et venerabiiior hiltoria, quae perhibit ortu ftellae
*' cujufdam, non morbos mortefque denunciatas, fed defcenfum
** Dei venerabilis ad humanae confervationis, rerumque morta-
** Hum gratiam : quam ftellam cum no^flurno itinere infpexiffent
** Chaldaeorum profedo fapientes viri, et confideratione rerum
** coeleftium fatis eximii, quaefiile dicuntur recentem ortum Dei,
*' repertaque ilia majeftate puerili venerates e/Te, et vota Deo
•^" tanto convenientia nuncupalfe."
(y) Julian ubi fupra, p. 252, 261, 262. (r) Ibid. lib. 6.
p. 213, (j) Ibid.
1 8 7he Truth of the Sect. I.
go, in the rei^^n of Tiberius^ '^ Jefus having gained
^^ a few folloivers, and thofe of the meaneit or
'^ bafell fort, however famous he might be among
*' fuch people, yet in his lifetime he did nothing me-
^' morable, unlefs one will reckon the curing the
*' lame and the blind, and the relieving thofe that
*' were poflliTed with devils, in the villages of Beth^
^' faida and Bethany, to be feats mighty and confider-
*^ able (/).'' Nor does J^/^'^w negled to quofe fome
articles of the fayings and difcpurfes of our Saviour
as reported in the Gofpels. Thus he obferves, that
pne of ChriiVs difciples having faid unto him, Lord^
fuffer me firft to go and bury my father ; Jefus faid
pnto him, Follow me^ and let the dead bury their
dead (u) : That Jr'fus the N^zarene made thefe re-
ileclions, ff^o unto you Scribes and Phartfees^ hypocrites^
Jor you are like unto whited fepulchres^ which indeed
appear beautiful outward^ but are within full of dead
meds bones and of all uncleannefs (>) : That he pro-
felTed he came not to deftroy the Law or the Prophets^
hut to fulfil ; afTuring the world, that whofcevcr Jhall
break one of thefe leaft commandments^ and Jhall teach
men fo, he Jhall be called the leajl in the kingdom of
Heaven (jy) : That he gave out this command, Go
and teach all nations^ baptizing them in the name of the
Father^
(t) O cTe Inrrjj; oLVGcyrei^oci; to ^cipts-oy tojv 7rocj>* C/uTv oa/-
y«c, TTjio^ roll; TfioLytouioK; ivioLVToTc ovojucc^iTocit ifyoL^a^ivo^
•^Tccf): ov ilvi ^poyov if>yoi' vJ^iv dKoii^ a^iovy et juvi tiq oiitch
T^c KVKK\i<; Kf TU(phv/; 'lOLTxa^at^ ^ ScituofmTOL^ (CpofKi^eiy iv
BiJ-aciiaa, ^ h BeS-av/a roiiq Ku/jiouQ^ tqv {/.iyt^cdv ipyov eivat^
|Did. p. 191. ^7r{ Ti^if>i\i yocji nTQi ^Kctv(Pt\{ TixvTOi eyiyiTo,
Ibid p, 206. ■ .
(u) Ibid. lib 10 p. '^35. [x] Ibid.
(y) Julian apud Cyril, lib. 10. p. 55?,
Sect. I. Chrijlian Revelation, lo
Fathtr^ and of the Son^ and of the Holy Ghoft [z)^
Thefe are To many particulars that relate immediate*
\j to Jefus Cbrift,
And as for his Apoftles ; whilfl Julian would have
them guilty of inchantments, and of teaching that
black art to their followers, he confelTcs, not only
that the Apoftles wrought miracles themtelves, but
that they imparted the fame power to others (r/) :
He would have St. Paul^ in particular, to be the
greatetl conjurer that ever was (^b) : He takes no-
tice of Peter's vifion in the Tanner's houfe, about
abolifhing the Jtwilh dilVindtion of meats (c) :
He brings in feveral palfages from the writings of
St. Paul {d) ; fuch as Rom. iii. 29. x. 4. i Cor*
vi. 9, 10, II. He frequently remarks on St.Jr.hn^s
dovftrine, in the firil chipter of his Gofpel, concern*
mg the divinity of Chrift'^ his making all thingi^ &c.
on which occafion, he mentions fo many of the
Apoitles particularly by name, viz» Peter ^ Paul,
Mark J John, Matt hew , Luke {/) ; whereof the
two
{%) Ibid, lib 9. p. 291.
(a) TlcLKOLiov ny t^ho Tolq Ivdxfot^ rri^ ,aayyaveiotc to if>^
■yoK, iyKa^^vaeiv to7^ fAvyi/uao-iy, ivvrvfcov ^apiv. o art ^ Ttff A*
'?ro^r>\\iq VfjiOOv eiKOQ iTlV fJLird fy]V T\i dldXUKOLK^i TlKiVTYlV ITTlTn-
aivoayTQLi;^ viaiv n. t^ cL^yji^ TrccpoLdHvoct ro7^ TrfcoToJt; TriTri^iV"
y.07iy Hm Ti')(yi)iOiTipov vfjiij}v Qi'JToi juocyyoLyiVfTcct, ToTi; at y.iT
OLVT^i aVoc/ei^a/ J^yijuocriot. rti^ /uoLyyccyeioe.i tolvtyk i^ (^diwpiciC
roi if>ya<^hf>iOL. Id. ibid. lib 10. p. 339.
(b\ Toy 7roLyroi(: irxvTCL'^ t'^c ■nu^on yo-A7cL^ ^ a-^ciTiu^
voLi: VTnp^oLKKOfjLiyov TloLvKcv, -Ibid. lib. 3. p. 100.
{c) Ibid, hb 9 p. 314. [d] Ibid. -lib. 3. p. 106. lib. 7. p.
245. lib 9. p. 320. [e) Ibid. lib. 6. p« 213. lib. 8 p. 262.
lib. 10. p. 327, 333. Amelius, a I'latonic philofopher, long be-
fore Julian, feems to bear witnefs to the truth of St, John's do-
ipel, while he affures us, *' as he fliould anfwer to Jove," that a
Barbarian
20 'The Truth of the Sect. I.
two lafl, he clfevvhere propofes the Calikans fliould
explain in their churches, rather than go about to
teach thole Heathen authors, whofe writings they
condemned (/). And laying hold of every thing
which he thought might difcredit the Chriltian in-
llitution.
Barbarian (by whom he plainly nieans this Apoftle) is clearly of
opinion, That the Logos was with God, in the rank and dignity
of a Principle ; and was God : That by him all things what-
foever were made : That what was made, was in hirn enliven-
ed, and life, and real being : That he defcended into a body ;
and being clothed with fiefh, appeared as a man ; giving proofs,
at the fame time, of the greatnefs and excellency of his nature :
in Ihort, 1 hat, upon his diiTolucion, he was again exalted, and
became God, fuch as he was before his aliuming of human na-
ture. Ibid. lib. 8 p. 283. D. Vid. Theodoret- Therapeut.
ferm. 2. p. 500. I fhall tranfcribe the pafTage from Eufebius :
Ka/ \iroQ oi^oL riv 0 Aoyo^ koc^ ov aiei 'ovroL to. yivo/xtyix.
iyiviTOy u^ av Hj 0 iif>ciKKetTo^ a^/wo-e/e, i6 yyi A/, oy 0 Bap-
P>ai>0!; oi^io7 ty tv, ryjc cf.f')(rx roc^ei, n ^ az,icc Koc^i'^^r^^Tcc 7rj>0(;
(diov etyaij ^ ^ioy eiyon. &i « Tray^ avrxoic, yiyiym^oci. h u to
yivofAiyoy, ^coy^ ^ IcoriVy ^ '^v '7n<pv/.hoLi' ^ etc roc auaarx
(eit; TO auux^ Theod-) /r/V/e^r, ^ docpKoc kvavaoc^Aiycy Oayroc
^ijdoci av^f>co7roy^ jutra ^ t« ryinKavroi aeiyfruetv rJ7C (pvoico^
TO ixiyoLKetoy. a^xiKei Xj ava.w^'r-vra. ttolkiv cLTro^i^S-au k.
©feov ftc'a/, oioQ y\y Trfo t« eif to aw^.a, ^ ty^v aoLPKOL^ ^ tov
ay^puTToy KOLTciX^^^^-f- Praep. Evang. lib. 11 cap. 19.
St John's phrafe, ^y avru luviyiv. Amelius takes to fignify
Plato's Ideas', for he explains it thus, \y J ^l yiyo/Mvcv^ {Zv^ ^
^w)V, >o ov 7ri<^vKiyai. Tranfiators do not feem to have under-
ftood this fentence of Amelius . I have here given what I appre-
hend to be its true meaning. Vid. NecelT. of Revelation, p. 303.
maro;. About Plato's Ideas.
Auguflin likewife reports, that a certain Platonift (perhaps A-
melius : if another, fo much the better) openly profel/<-d, that
this paiTage of St. John deferved to be written in letters of gold.
De Civ. Dei, lib. 10. cap. 25.
{g) Julian, cpiil. 42.
Sect. I. Chrijlian Revelation, 21
llitution, he upbraids Jefus and his Apoftles with the
meannefs of their followers ; and among the con-
verts to Chriitianity mentions Cornelius and ^er-
In Ihort, apprehending that the doctrines of the
Gofpel do in no degree authorize a perfecuting fpi-
rit, hefeverely checks the ChritVians of his time, in
telling them that their cruelties and perfecutions a-
gainfl the Heathen, and againft thofe of their own
party, who only differed with them in their fenti-
ments about the dead Man {h)^ had no other caufe
but their private paflions ; fmce for fach doings they
had received no command, either from Jejus or from
Faul (/). But whatever was the fpirit of his days,
ajid
[g) Apud Cyril, lib. 6. p. 206.
(h) Having juft now obferved, that Chalcidius reports, as real
faft, xht phanomevon that appeared at our Saviour's birth ; I can-
not but likewife remark, that the darknefs and earthquake, which
the Gofpels tell us happened at the crucifixion, are as little
doubted by Phlegon the Trallian, an Heathen, and freeman to
Adrian ; who, as we learn from Eufebius, in his Chron. and 0-
thers, give this account of the matter :
To) a iret rvi^ CB oKvixTriidoQ eyhiro '£KX«\p/c riKiv jUiyhyj
Tcov iyvu^t(jf/.ivuv TTooTiPcoy' >u vvz, io^a. s" rwc yj/ixtpac iytviTOy
UTi Kj oLTifcc^ iv M^oL^cd <poivr,vci.i. ^Giayjx; n jutyac ycoLTa'Bi^v
vicLv yiyo^uivo^^ tcl ttokkol NiKaici^ x.oLri<rf^i-fi. Vid. Orig. in
trad. 35. ad Matt, et cont Celf. lib. 2. p. 80. The fame Phle-
gon confefles, that our Saviour had the knowledge of future e-
vents, and that what he foretold, did adually come to pafs : From
whence (according to Origen, in his 2d B. p 69 againft Celfus)
he feerns forced to allow, '* There is fomething of divinity in
** the Gofpel."
TTovriq hf>oi Kf ^w^.kV, ^ d-^irKpa-^xn V)(^ n/uoy y.ovov 7«c toIq
'TTOLT^COOK;- ilAlAiVOVTCCQ^ OLKKa Kf TCOV i^lTrjC V fXiV TriTThOiVyiJUiVUV
(Xtl^tTtKUV^ TMQ [X'A TOY aVTOV TpOTTOy U y.lV TOV ViKf^OV ^f^iy^y
TOLQ. oLKKoi TOLMroi vyXn^cL fjLaLKi.ov Uty ^SujUti yap «Te Ijic^C
avToi TTocfftJ'uKt KiKivm U^^; Vfre ITavxcf Apud Cyril, lib. 6.
p. 205. IHr
22 7he Truth of the Sect. L
and however he accufes the Chriflian inlHtution of
i)eing incapable of deriving any real p^oodnefs or ex-
cellency to human nature (^) ; yet elfewhere he lets
us know, That, in former times, the lioly lives, the
charity and kind offices of Chriftians, exercifed, with-
out difhindion, towards the Heathen, as well as tlseir
own brethren, in relieving the poor, in fuccouring
Grangers, and burying the dead, had mightily con-
duced to eftablilh and propagate the Gofpd : Upon
which he warmly recommends it to his own Prietls,
as they value the interefts of the gods, to be zealous
in the purfuit of the fame virtues. '' The gods,'*
fays he, '' have vouchfafed us far greater things than
•' could have been expeded. For, in fo fhort a
*' fpace of time, who durft have looked for fo won-
*' derful a revolution ? But why do we count thofe
" things fufEcient, and do not rather attend to what
** efpecially has augmented the impiety, namely,
*' their humanity towards llrangers, their pious
•' care in burying the dead, and their feeming holi-
'* nefs of life ? It is a Ihame that thofe impious Ga*
*' Lileans^ fhould not only provide their own, but our
*' poor (/)." From Gregcry Nazianzen we liktwife
nnderfland, that Julian infulted over Chrillians in
their calamities, jeering them upon their precepts
about contemning the world, and living above it, ^
the patiently bearing, the forgiving, and the not re-
lenting of injuries, fuch as are frequent in the Go-
fpel {m). To conclude, the Emperor informs us,
That, in the days of St. John^ great multitudes, in
many cities of Greece and Italy^ had embraced the
religion
[k) Ibid lib. 7. p. 229.
(/) Epift. 49. p. 429. Oper. vid. p. 305. Fragm. et Sozomen.
lib. 5. cap. 16. '\m) Greg. Naz. adv. Julian, orat. 3. p. 94.
Sect. L Chrijlian Revelation, 23
religion of Jefus ; which he is pleafed to call a dif-
temper wherewithal people were fetzed (;/) .
Thus far Julian^ who had inclination, (kill, and
power, fufficient to have deced:ed a forgery, had
there been any fuch thing in the Chriftian religion ;
and wlao would not have tailed, had he found it, to
have expofed it to all' mankind : Thus far^ I fay,
the Emperor Julian fupports the credit of the Eva'n^
gelical hiilory. Bat, before his time, we find the
fame good fervice done the Gofpel by Hierocles,
This other writer againft Chriilianity, who is fud
to have excited Dioclejian to the perfecution he raifcd
againft the Chriilians, and to have been very adive
himfelf in carrying it on, has fo little thought of
denying there was fuch a perfon as Jefus Chnft^ or
that he wrought miracles, fuch as reftoring fight to
the blind, and other miracles of the like nature,
that he confefles the truth of the whole, and only
means to expofe the Chriftians for thinking fo high-
ly, on that account, of Jejus^ whilft, in his opinion,
ApoUonius wrought greater miracles ; "and yet," fays
he '* we do not efteem him a god, but only a man
*' greatly favoured of the gods {0).'' After the
fame manner does Porphyry^ who was earlier in the
controverfy
{n) Apud. Cyril lib. lo p. 327.
((?) "AvO) cTl ^ KOtTO) ^f>VKK\i(Tt^ OrifJLVVVOVTiC TOV LjJVK, OC
rv^KoTi; dvoif^h'-^cii re 'rotpa'^ovToiy ^ rivet toiolvtol df>ct7CtvTX
^CCVjUOi(TlOL' AA\ £7T/ TOiV TT^oyOVOiV y)fXUiV KOCTO. rriY "Nipuvoc
jSaa/\gtav', AyroKKavioc ity-juaaiy 0 Tvanvi;^ ttokkcl ^ ^xu-
y,a.^0L ^ii7rpoLc,ciro' vjfjLen; ysv rov tciolutx mTTomx-'oTX h
S'tOK, oiKKoi ^ioTi ytt^otpi7/uhov oivdpoL yryd^ui^oi' hi dl at oht-
yoi^ Tif(x.Teioc(; rivoig rh JjjffWK ^iov oiv<xyoi>ivviTt^ Hierocl. apud
l£ufeb. p. 512,
24 T^he Truth of the Sect. I.
controverfy than Hierocles^ bear witnefs to the truth
of things reported in the Gofpel.
And here, with as great lincerity as any Infidel
can do, and I am confident with far better reafon,
I lament the lofs of Porphyry'^ books againll the
Chriilian revelation. Thofe Gentlemen, indeed, are
pleafed to reproach Chriftians, as if they had dcfign-
edly deftroyed all thofe books that w^r^ writ by
Heathen authors in oppofition to the Gofpel. But
why then did Chriilians go about to anfwer thofe
books, and in their anfwers tranfcribe, at leaft, all
the mofl confiderable objedions ? Nay, O.igen^
whofe learning. Porphyry tells us, was in his time
mightily celebrated, '' could not bear to let any
** thing pafs unexamined that was advanced by In-
«« fidels {p)r And with refped to Celfus, (the firfl
who publiihed a formal treatife againft the Chrifti-
an revelation, and who, no doubt, brought toge-
ther all the objections he was able either to form
himfelf, or to colled from other people,) ^' That
" we may not feem,*' hys Origen^ '' defignedly to
*' pafs over any particular article, as unable to refute
*' it, we have determined, without obferving the
*' natural order and connedion of things, to follow
"• him in the method he purfues in his book, and to
'' anfvyer every one of his objedion"^ G')*" -^"^ ^^
this was the condud of antient Chriilians, in their
defence of Chriflianity, what good reafon have our
modern Infidels to charge Chriltians with the guilt
of ftifiing and burning the books of their antient
brethren ? One fhould think, that the anfwering the
books of Infidels fo very particularly, is a ftrong
proof that Chriftians meant, that all the objedions
made by Infidels fhould be preferyed, that they
fhould
(/>) Origen. cont. Celf. lib. p. 22. (f) Id. ibid. 31,
Sect. I. - Chriftian 'Revelation. t^
fhould be fpread abroad in the age when they hap-
pened, and handed down to poilerity. 1 confers in
as a matter of ihame and indignation, that the Em-
peror Conftantine^ in one of his letters, gives the world
ground to fufped, that Porphyry s books had been
attacked in a very unrighteous manner, and futTer-
ed violence (r). But we know, that, after Conjtan*
tine's time, thofe books were anfwered by ApoUina-
ris^ that they were in the hands of Libanius^ and
that St. Jerom^ who went into the other world a-
bout an hundred years after the writing of that let-
ter of Conjlantine^ had perufed thofe books, and was
defigning likewife to have writ againit them. Nor
do we hear of any books publilhed in antient times
againil Chriflianity that have not been anfwered.
And beyond queftion, whatever Chriftian otherwife
attempted the deftrudion of thofe books, he muft
have been fo far, not only blindly paflionate and im-
prudent, but very ignorant of thofe meafures where-
by one can rationally defend the truth of our holy
religion. But what wonder is it, that a few fuch
particular books have been loft in thofe almoft general
wrecks that have happened in the republic of letters?
It is owing to the prodigious induftry and applicati-
on of many learned men, that fo many antient books
have been recovered. And had thofe books againft
Chriftianity been ftill exifting, I am apt to think,
they would not have greatly relieved our Infidels. In
the very little one has accefs to know concerning
Forphyry\ books, this, to any confiderateman, can*
not but appear evident.
Of thofe books Libanius gives us a fort of general
charadcr, when he tells us, that Julian, managed
Vol. I. D the
(r) Apud Socrat, Hift. Eccl. lib. cap. 9.
26 ne Truth of the ' Sect. I.
the argument againft Chriltians with greater llrength
of reafon, and to better advantage, than Porphyry :
For fpeaking of Julian's books, whereof we ft ill
have the moft confiderable palTages, he exprefsly
fays, " That the Emperor has Ihown himfelf a more
*' knowing, and a more able reafoner than the old
" venerable Tyrian ("jj." Now we have already
^ttn that Julian makes no exception to the truth of
the Gofpel-hiflory, but, on the contrary, proceeds
upon its authenticity. Had Porphyry^ therefore,
purfued the argument in the manner wherein the
Deifts would have the world to fufpedl he did, I
mean, had he objedled to the truth of the hiflory
of the Gofpel, and made it appear, that the whole,
or any fundamental branch of it, is a meer forgery;
as therein he would have at once overturned the
whole fyftem of Chriftianity ; it is impoffible that in
this argument Lihanius could have given the prefer-
ence to Julian^ who regards the hiflory in a quite
contrary light, and whofe reafoning on that account,
even fuppofing it jufl, mull have fallen infinitely
fliort of the force of Porphyry's, In a word, had
Porphyry attacked the authenticity of the Gofpel-
hiftory, and in any meafure made good his argu-
ment, as no argument could have more effedlually
ruined the credit of the Chriflian inllitution, Julian^
who came after him, would not have failed to have
purfued it to its utmoft extent. Nay, doubtlefs, had
there been any foundation for it, every Heathen en-
gaged in the controverfy would have employed it as
an invincible argument, wherein they could not but
have triumphed over all their adverfaries. But where
is the leaft evidence of any thing of this nature ?
One may therefore reafonably prefume, that Porphy-
ry^ without making any objedion of this kind, did,
as
[<>) Liban. Parental, in Julian, cap. 87.
Sect. I. Chrijiian Revelation. 27
as well as other Heathens before and after him, ar-
gue upon the Gofpel-hiftory as genuine and au-
thentic.
Again ; It would feem, that people of curiofity
did fometines confult the Oracle concerning certain
perfons of fame and diflinclion, wanting to be in-
formed as to their real charader. Thus Ch^erephon
confulted the Oracle in relation to Socrates (/). An
addrefs of the like nature was made to the Oracle in
the cafe of Plotinus (u). And thus likewife the O-
racle was confulted concerning Jefus Chrijl^ " Whe-
"' ther he was a God, and how he came to be pu-
" niflied, or to fufFer death as a malefactor ?" Here
therefore the Oracle having declared, that " Chriji
" was a perfon of the greatelt fanclity, and that
"his foul, after death, was taken up into heaven ;"
upon this Porphyry very pioufly interpofes this
very wholefome injundion, not unworthy the re-
gard of our modern Infidels, " Thou flialt not (fays
" he) blafpheme ChriJl^ or fpeak reproachfully of
^' him, but pity the weaknefs and folly of thofe
" men who worlliip him (:>c')/' And, as Porphyry
apprehended,
[t] Xenoph. Apol. pro Socrat. p. 703. {u) Porph. de vita
Plot. cap. 22.
(^x) Tlaf>oiJ^o^ov \'(7Cx)i; So^etiv av Turty iivai to fxiKKov Ktytcdcci
vp Yifxodr Tov yap Xft^hv 01 ^ioi ivaijii^oirov OLTn^wavro k,
d^c/.voTov yiycvOTCC, itj(pyi/ucoc n auT« /Avyiuovivvarr Trtjii
yiiy X/'/rtf kfcotyidccvTcov^ ei tr/ 3-toc, (pncrh'
'OtTi yXv d^xvctTyi ^v^r, y.ircc au/ua 7rfo(ic(.iyeiy
_, ; . ■* / ' ' f ^
I lyvuayiet (TG(pni TiTi/^yijUivc;' ccKKdyi, y^X'>''
28 ne Truth of the Sect. I,
apprehended, that the diftingnifliing honours offered
to Jefus Chrjft^ was tjie reafon why Mfailapius and
the other gods had abandoned their care of man-
kind (^) ; it is no wonder that he was highly in-
cenfed, and wrote with great virulency againlt the
profeiTors of Chriflianity, However, thus far there
is nothing inconfiif ent with the Goipel-hiflory ;
'Porphyry tcflifies, '*^ J ejus Chr'ifi was a righteous per-
" fon, of great uprightnefs and integrity; he fufr
^' fered death as a malefador, but died innocent,
*' and is now exalted into heaven.'-
But further ; As it is, upon good reafon, the
common opinion, that Philoftratus wrote the life of
A'pollonius Tyan4eus^ on purpofe to rajfe up a charadler
that might prove a rival to Jefm Chrift^ and thereby
prevent the world from being fo forward in renoun-
cing the worfhip of the gods, and embracing the
religion of Jefus ; fo the fame defign, one cannot
but obferve, is carried ox\hy Porphyry and his fcho?
l^r Jamhlicus^ who in the Ijfe, which each of them
wrote.
XoOjUct ij.h dvdf)ctn<Jiv (hoLTCfjoii; cult 7i-f>ol^e/iKyiT(Xi'
"ifv^h a' tv(Tip>icoy tie; '^oolyov Tr'taov ll^et*
a-uy T^iv civoiar Porph. de Philofoph. ex Oracul, apud Eufeb,
pemonft. Evangel, p. i 3^.
{^yj Nuvi di ^cLvy.oil^\i<jiy ii T07>ircov iruy KdriiKyitpt rny tt'o-
Kiv n voaocy A'JKh.>]7i.i\i ylv tTn^ymiac; yi r^y aKKcov ^iS>y uyi".
Kir Mdni;' l>i(j-v yuf) Ti^couira, \idijuiac rii; 3-io^y dyijuodia^ ui-
$)£.\g/af i^d^iTo, Porph. and Eufeb. Praep. Evang. lib. 5. cap. h
^' 179- Vid, Theodoret. Scrap, ferm. 12. in. fin.
Sect. I. Chriftian Religion, 29
wrote, of Pythagoras^ reprefent that Philofopher,
with refped to his original, the fandity of his life,
the purity of his do(flrines, and the greatnefs of his
miracles, in fuch a manner, that the competition is
very obvious (2) : And indeed the preference feems
,to be given to Pythagoras^ whilll Porphyry alTures
us, that " no man can be conceived to have done
" more wonderful things, and in greater num-
*'ber(^)." Now, as Pd?r/)^^r)', in my apprehenfion,
means to equal or prefer the miracles of Pythagoras
to the miracles of Jefus^ it cannot well be imagined,
nay, it would be grofsly abfurd to imagine, that Por-
phyry held the miracles of Jefus to be meer delufion or
impofture. I confefs it appears from St. Jerom^ that
Porphyry called the Chrillian miracles damonum pra-
ftigias^ the charms or feats of demons. But this is
nothing to the prejudice of their reality. Under
the fame notion he reprefents the miracles of Pytha-
goras^ of whofe reality he had no doubt, when he
tells us, thaj: " by magical charms and incantations
^^ Pythagoras relieved people of their bodily dif-
*' eafes(^)." For the Heathen, (whom the Pa-
pills in many inftances like to imitate) were of opi-
nion, that in matters of religion the correfpondence
betwixt heaven and earth, the gods and mankind,
was carried on by D^moriSy and, in particular, that by
their
(z) n/5o3-£/c n oTi t7r) 3-if>otmioi ^ IviTrncrtoi rkv oLv^pu'^
'TTCdV YIY.01' ^ aiCL T^TO OLV^pUTTOJUOfXpOC I'vCC ^iyt^OjUiVOt 7rf>0^ TO
VTTlfi^OV TUPdOSUVTOil^ ^ TYIV TTCCp aVT'ti l/.OL^nTlV 0i7r0(piVyC>}<TIV'
Jambl de vit. Pythag. cap. 19. § 92,
{a) Porph. de vit. Pythag. p. 28.
(^) K(xy,voyTa^ Si Toi (7u.uolt(x. t^if^ecTrivij ^ raf vpy^*^
cTe YOa'dVTOl.^ TrcCflJUV^eiTO, KOi^OLTTifi i<pajuiVj t»V y««*' i7r(fo<xjiQ
^ juoLyeioiii;^ ry^ cfe y.\i7iK,y hv yap dvrcj uth'^ ^ "^f^^ voomc
cufxaruv 7raiu>vicc^ ol i7r^(fcoy dytWil rv; Kci.fA.yov~o(,i'. >i orpn. Q9
yit. Pythag. § 33.
30 7he Truth of the Sect. I.
their intervention miracles were worked, calling the
art or power of working them Magic (f). So that
Porphyry^ in calling the miracles of Jefus^ the feats
of demons, no more doubts of their reality, than he
doubted of the reality of the miracles of Pythago-
ras ; or than the Jews doubted of the reality of the
miracles of Jefus^ when chey afcribed them to the
power of Beelzebub : Inafmuch therefore as Porphy-
ry regards the miracles of Jefus as things really per-
formed, he mufl here like wife be underflood to at-
teft the truth of the Gofpel-hiftory. To this let
me add (what appears from a pafTage, out of his
third book againfl Chriftians, preferved by Eufebius)
that fo far as it concerns the dodtrines of the Gofpel,
Porphyry does not feem to make any exception, but
only complains of the expounders of the Scriptures,
particularly of Origen^ that '' tho' they lived ac-
cording to the Chriftian inflitution, and in con-
tradiction to the public laws, yet, in their fenti-
ments concerning the Deity and the nature and
exift«nce of things, they followed the Greek phi-
lofophy, and employed the Grecian learning in
fupporting foreign and extraneous fables ^'' plain-
ly
(r) TloLV TO (^OilfJLOVlOV fJHTd^V l^l ^l^ti Ti ^ ^•^'^?T^f-
■ip-
TToiQ Toi ^otpcc S-feWK, Tuv fjilv TOL^ S'lYideiQ ^ 3'yo'/ac, rcoy a I
roLi; iTTiTOL^eic re ^ /xy.oi^'Xi; tZv ^vdiwv. iv y.i(TCo dl ov ayu-
^OTipcov avj/.7rKyipo7j Jre to ttclv dvTco olvtu ^uvJidi(Tda.i' diet
T»T», Hf rj juccvriayi TroLdct X'^f^') i '^ t<>^v hfiov Ttyvy]^ roo vri Tn^l
rac 3-i;cr/ac Xf rcl^ riKiTOie; ^ roi<: ivruiS'oi; ^ ^ tyiv uavTeiOCv
yrctorctv ^ yonre\av' 3-eoc cTe av^PQTTCd \i fAiyvvTcti^ ahxa, diix,
TftiTM TTctdoi er/K yi hjUiKia^ ^ ^| J^icImx.to^ 3-£o?f 7rf>o/; av^pco-^v^^
^ iypnyop'odi ^ y.a.TeuJ\i(7r' Plat, in conviv. p. 202. per Daemo-
nas cuniSla denunciata et Magorum varia miracula, omnefque
'Y— «fagiorum fpecies reguntur.
Sect. L Chrijiian Revelation. 31
ly meaning their allegorical explanations of the holy
Scriptures (J).
But we are unfortunate, not only in the lofs of
Porphyrfs books, but in the lofs of thofe particular
anfwers that were made to them by Methodius^ Eu-
Jebius^ and ApoUinaris. However, by colledting to-
gether fome few fcraps which elfewhere we meet
withal, one may further judge how he flood af-
fedled to the Gofpel-hiflory. And, in general, we
learn from Theodoret^ that, with a defign to fhow
the world that fuch a compofition of things cannot
be thought to have come from God, Porphyry alli-
duofly applied himfelf to the reading of the Scri-
ptures (^). But, as he found no fault with the do-
drines, which he owns confonant to the Greek phi-
lofophy, all his objedions mufl have been pointed
at fome particular fads or circumftances, which, in
his opinion, might be fufficient to (hew, that the
writers of the New Teftament vainly pretended a
commiflion from Heaven to inftrud mankind. Thus,
upon Matth. xiv. 25, 26. where it is reported, that
J ejus walked on the fea^ Porphyry remarks, that,
in order to impofe a miracle upon ignorant people,
the Evangeliil gives the name of a fea to the- Lake
of Genefareth, And with refped to our Saviour's
going
[d) Porph. apud Eufeb. hid. Ecclefiaft. lib. 6. cap. 19.
Comme Origene avoit beaucoup d' erudition, il fit paroitre, dans
fes Commentaires fur TEcriture, qu'il etoit egalement r9avant
dans I'eftude des Livres Sacres, & des Auteurs profanes; il ai-
moit fur tout les allegories, non feulement pa; r.e qu'il avoit lu les
ouvrages des Philofophes Platoniciens ; mai ; ^fli parce qu'il crut
relever par ce moyen V Ecriture Sainte, qui paroiffoit fimplc aux
Payens. Ce n' eft pas qu'il n' eftimat beaucoup le fens litcrale de
la Bible; mais il jugea que 1* allegoric feroit plus utile pour at-
tirer les f9avans de ces temps-la a la religion Chreflienne, P. Sim.
Hift. Critic, de Vet. Teft. lib. 3. cap, 6.
[e] Theodoret. Therap. ferm. 7.
32 7he Truth of the Sect. L
going up to Jerufalem to the feafl of Tabernacles, as
it is related John vii. 8, lo. he alledges, " Chrift
*' was here guilty of being fickle and inconftant ;"
or, from the Evangelill's account of the matter, he
is liable to that imputation. He takes notice too of
the death of Ananias and Sapphira^ as they are re-
ported A^s V. 5, 9, 10. and he imputes thofe events-
to fome cruel revengeful imprecations of Peter, And
upon Gal, ii. 2. &c. where we are told that Paul
witbjlood Peter to the face ^ he reprefents thefe two
Apoilles engaged in a childifh difpute, and that
Paul^ envious of Peter'^i reputation, betrayed aa
infolent forwardnefs in reprehending him (/). Thus
Porphyry y as Eufebius obferves, taking exception ac
none of the dodrines, does in other inftances calum-
niate or mifreprefent the Scriptures {g). And we
fee, that in every article, fo far from denying, he
goes upon the truth of the hiilory. I fhall only
further obferve, that in the life of Plotinus^ Porphyry
lets us know, there were at that time, about the
middle of the third century, a great many Chriftians
in Rome^ where his mailer Plotinus then was- (h) .
The next writer againfl Chriflianity I fhall men-
tion, is Cel/us^ who feems to have flourifhed about
an hundred years after the crucifixion of Jefus, And
that this author, in his reafoning, does likewife pro-
ceed upon the fuppofition of the truth of the hifto-
ry of the Gofpel, is manifefl from thofe pafTages of
his,
f/) Thefe feveral pafTages are taken from Hieronym. Quaefl.
Hebraic. Genef. fub init. lib. 2. adver. Lag. p. 864. ep. 8. ad
Demetr. d Virg. Serv p. 74. proaem. i. Comment in Gal. Vid«
cap. ii, et xi. epift 89 ad Auguftin.
(g) MyicPlv f/iKpoijuuc (poivKov iyjcKyi/ULX ro7^ ^'oy f/.cL'j ly tTn-*
(^a.Keiv dvvn^ei!; OL7rof>tct Koycov^ eTTi 79 Ao/Jojsei*' rfiTTiTCHt,
Eufeb Hift. Ecclef. lib. 6, cap. 19.
t Porph. de vita Plotin. cap. 16,
SfecT. L Chrijiian Revelation. 33
his, which Origen has tranfcribed in his books a-
gainft him. In particular, he takes notice of thcfe
articles which we find recorded in the Gofpcl, and
that are ilill profelTed by Chriftians, namely, that
Jefus came down from heaven {g) ; that he was fu-
pernaturally born of a Virgin in a village of Judea \
that this Virgin's hufband was a Carpenter ; that
they were admonilhed by an Angel to fly with the
child into Egypt ; that he returned again from
thence (h)^ and went about, thro' the land of Judea^
attended with ten or eleven perfons. Publicans and
Filhers (z) ; that he taught moral dod:rines againit
revenge, avarice, ambition, ^c. fuch as are (till ex-
tant in the Gofpels {k) ; that he wrought miracles,
fuch as curing the lame and the blind, raifing the
dead, feeding multitudes on a few loaves, ^c, (/) ;
that he was betrayed and forfaken by his difciples (w) ;
that he was crucified along with two malefactors («),
in the dread of which he had thus addrefTed himfelf
to Heaven, Father^ if it be poffible>, let this cup pafs
from me {0) ; that as he had foretold his refurredi-
on, fo it was given out, he rofe again from the
(jead, and appeared alive, not to the Roman Govern-
VoL. 1. . E or,
ig) Orig. contra Celf. lib. 4. p. 161. 162.
{h) Ibid. lib. i. p. 22. 51. lib. 6. p. 325.
(/■) Ibid. lib. I. p. 47.
(/f) Ibid. lib. 6. p. 286. lib. 7. p. 343, 370.
(/) Ibid, lib, I. p. 53. lib. 2. p. 87, 89, 93.
(m) Ibid. lib. 2. p. 6z.
(«) Ibid. lib. 2. p. 81. ^5- ^
(c) El J'iJ'oKTo dvTCo Totvtot^ ^ TO) TTCCTpt 7tei^o/j.tyoi; i-
KoKoiliro' (tyiKov on 3-£» yi cvn, ^ C\tKojuivcj^ vt uhyeiyd
yr dvrxf>oi y]v roi xoltol yvoiif/.in' )(^f>u)juiyoi' 7/ »k Trorvicifxi
Kf oJ'vpiTon^ ^ rov T» oKi^f>M <poP>ov 'iVXlTCtl 7rcif>cL&f>ciiJ.e%v ; Ai-
ycov ucfi TT^c' w UciTip « J'vvoe.TOCi ro Trorhfuov TWTd TfuoiX^'i^t/,
ibid, lib. 2. p. 75. Vid.lib. 7. p. 367*
34 ^be Truth of the Sect. L
or, nor to thofe who had infulted him, nor to all
the people, but to his own Difciples (p) ; that this
Jefus^ fome few years before Celfush time, was the
author or founder of the Chriftian inftitution , and
that his followers efteem and worfliip him as God,
or the Son of God {q). All thefe, and many other
particulars reported in the writings of the New Te-
Itament, has Origen cranfcribed from Celfus.
It is true, this enemy of the Gofpel does not give
out all thefe feveral articles as real matters of fad:,
nor as things that had adlually happened. On the
contrary, he would reprefent fome of them as down-
right lies and forgeries, that deferve no credit a-
mong mankind. But however careful Celfus is to
fet every thing in fuch a light as may befl anfwer
his defign of expofing Chriftianity ; yet, from the
objedtions he makes againfl the truth of thofe par-
ticular fads he calls in queftion, one may eafily
perceive, that nothing is faid that in any meafure
can leiTen their certainty y thus he tells us, it is a
falihood that Jefus foretold that Judas would betray
him, and Peter deny him, as it aclually came to
pafs ; for had they been thus forewarned, the pre-
monition would have prevented both one and the
other (j). As little, fays he, can ic be true, that
yefus
[p) Orig lib. 2. p. 93, 94, 98, 104.
[g] Ibid. lib. i. p. 21. ]ib. 2. p. 87. lib. 8. p, 385.
\T) riftjc eiTTi^ 7rf>oi77n ^ toy TrpoavaopTcc ^ tov apyyiaajui-
vov, MK oLv wc ^iov ttpo^rid'yKTocv^ wV tov fAv /nyi TTfoddvat iT'y
rov at y.y] apvmoto^ai ; ndn yo tt'^ ^ avd-puTroi; i7n(i\iKiV0'
ixivoq re Xf TTfoonij^oixivoq^ lav TrpoetTni ro?c iTTi^MKiva^iv^ olttq-
rpiTTovTcci Hf fvKaojoyTar »)c «V, iTreion vrf^oeipyiTo^ tolvtoc
yiyoviv' olJuvoltov yS dhh iTretcPyi ytyovi, •^<iv<^oi; iKiy^^iroLi
ro TrpoetpyiKivar TravTyi yb ajuri^avov t«c '^f>ooLKii(T<x.vTCcc in
TTfoiP^mi ^ df>vmoL7^oLr Id. ibid. lib. 2. p. 71. j2.
Sect. I. Chrijiian Revelation, 35
Jefus foretold his own death ; for had he forefeen it,
he would, no doubt, have done what he could to
avoid it, and not voluntarily expofed himfelf (s).
Nor, in his opinion, did Jefus by a divine power
work miracles ; Thofe wonderful things he per-
formed were only, as he apprehends, the efiects of
Magic which he had learned in Egypt (/). And as to
his refurredlion ; what man, fays Celfus^ really
dead, did ever arife with the fame body I Or the
man who was unable to help himfelf when alive,
how could he return to life again, and fliew the
marks of his punifliment, the wounds he had recei-
ved in his pierced hands ? This article therefore, as
he would have it, is a meer fiction, and thofe who
pretend to have been eye-witneifes, muft be held,
at leaft, intirely vifionary («). After this manner,
to pointed matters of fadt, poflible in their own na-
ture, and attefled by known witnefles, does Celfus
oppofe empty fpeculation. And his finding nothing
elfe to objedt, cannot but be counted a plain proof,
that the truth of the Gofpel-hiflory is beyond all
reafonable exception. In fliort, as Origen obferves,
Celfiis admits the truth of thofe fad:s, which, he
thinks, he*can glofs to the difcredit of the Chriflian
inftitution , and pretends to rejed thofe that would
infer its divinity (jx).
But be his condud what it will, he aifords us cer-
tain information, That, about fuch a time, there
were
(j) Id. ibid. lib. 2. p. 67, 69, 71.
yjLu.VM rivioy ^eipoi^ei^y 'up ok AlyvTrJioi (Ti/uywovTai^ tra-
yyjh^iv h rcuq Sxjv(Xfjii<ri lAya. (pfovm^ ^ di CLvra; ^iov axjTov
avr,yopivoc!V Orig. ibid. lib. i. p. 22, 30. Vid. p. 53. lib. 2.
p. 89. Sec.
(a) Id. ibid. lib. 2. p. 93, 94.
[x) Id. ibid. lib. I. p. 49.
0
6 Jhe Truth of the Sect. I,
were fuch perfons in the world as Jefus Chrift and
his Apoftles ; that they taught fuch moral dodrines;
that they wrought fuch miracles, or did many things
out of the ordinary courfe of nature, which he
therefore attributes to their fkill in Magic ; that Je-
fus was crucified ; that it was confidently repiorted,
he rofe again from the dead ; that a religious fed:
of men was formed in the world, upon the principles
delivered by Jefus: And, Ifay, thefe particular arti-
cles, befides many others, being, by Cei/us's own
confelEon, undoubted matters of fad, are fufEcient
to my prefent purpofe, as they clearly fupport the
credibility of the hillory of the Gofpel.
To this learned Philofopher, let me now add his
friend and contemporary Lucian, who, after his way,
goes about to render the Gofpel ridiculous. And
this witty author informs us, that that great Man^
whom the Chriltians if ill continue to worfhip, was
crucified in Paleftine^ for introducing that new fed
of religion (j) i That his followers are taught to
believe, that after they have renounced the fervice
of the gods, and have come to worfhip that crucified
Sophift^ and to live according to his laws, they are
then all brethren : That their care to fuccour and
relieve one another, when perfecuted for their reli-
gion, is incredible : That in fuch circumftances,
they fpare nothing, but have every thing in com-
mon, defpifing all hardlhips, dangers of every fort,
even death itfelf, in hopes of immortality (2). This
is what hucian reports in his account of the death
of Peregrinus^ whom, he tells us, the Priefls in Pa-
kftine
yyj Toy fiiyoLv ysv tKeivoy 'in (jiflviTiY av^fUTrov^ lov h rri
JJoLKaiTiyyi avoLo-yioKoTrta^ivTa. on x-utvyiv roLvrny nKiTviv eian-
yu-yiy k Toy ^lov. Lucian. de niorte Peregrin p. 566.
(b) Ibid. p. 567. " '
Sect. I. Chrijiian Revelation, 37
leftine had inflrucled in the Chriftian religion {a).
And in his Philoftrfitis {b)y introducing Triephon in
the charadler of a Chritllan, he makes him inform
Critias^ that we ought to fwear by " that God who
*' reigns on high, who is great, immortal, above
" in heaven ; by the Son of the Father ; and by
*' the Spirit proceeding from the Father ; one of
" three, and three of one ; thofe we ought to e-
*' fleem the only true God {c) :" That he muft
fpeak nothing reproachful of the right-hand Godj
plainly alluding to thofe pafTages of the New Teita-
ment, where Chriji is faid to be exalted at the right-
hand of God {d) : That, as for himfelf, he was for-
merly in the fame wretched condition with Critias^
till the bald-pated, big-nofed Galilean^ who had been
caught up into the third heavens^ where he heard things
moft charming and excellent^ happening to meet with
him, had renewed him by water^ meaning Bap-
tifm {e)y had put him in the way towards the blelfed,
and
(a) Ibid. p. 565. ^ ^
(b) Some are of opinion, particularly Huetius, that this Dia-
logue is not Lucian's, but the prodmftion of an earlier writer.
And if that be the cafe, we are brought nearer to the tipne of our
Saviour, and have another witnefs in favour of the truth of his
hiftory.
(f) Ka/ TivcL i-nuiJLcxTwiJLa.i ye ; T-^oiA-ioovToc ©tOK, (xtyavy
U/uilpoTov^ Mfavtcovoi' viov ttolt^oi;' Trvivy.ct. vk TruTfoi; iKTroc-iuof^i'
vov h lY. T^tm^ Hf £^ \voQ Tf>icc' Tocvrcf. voiAi^i. ZnycCy r'ov a nyv
0£or Lucian. Philopatr. p. 770. Vi.d. p. 774'
{J) Id. ibid. p. 773.
ie) Arrianus (vvhofe mailer Epii^etus had it in his power to fee
at Rome, in the reign of Nero, the Apoftles Peter and Paul)
fpeaks of baptized perfpns, wliom he calls Jews, but who, from
this circumftance of Baptifm, mull at the fame time be reckoned
Chrillians ; and tells the world, that after fuch a manner are
thofe perfons afFeded, that in their condudof life they are always
fpnfiftent, ever fleady to their principles : So that in his days,
^ ' when
38 The Truth of the Sect. I.
and redeemed him from the place of the ungodly (J) :
That God from heaven beholds the jull and the un-
jufl, and writes down in books all their actions, to
requite every man on that day he hath appointed:
That forafmuch as Chriji is come to the Gentiles,
what paffes in Scythia^ in any part of the world
whatever, is likewife thus recorded {g) : That we
ought to begin our prayers with the Father {h) ;
feeming to point at the Lord's prayer : And both
Triephon and Critias allude to St. Paul's explication
of the infcription at Athens^ To the unknown God^
whom
when a man's praflice did not correfpond with his profeflion or
charader, the common faying was, *' He is not a Jew (a Chriftian)
" but a diflembler.'^
iTiv hsdaSioQ^ ahh UTroK^lyiTai" orccv cT' avct^oLJ^n to ttol^c^ ro
T« l^iP>oc.uy.iv^ Hj y]f>y]iAv^y roji ^ eV/ tu olyti xj y.aKeiTai I«-
• dcaoc •aru ^ yijuen; 7raf>aP>QL7/jiTCi}^ Koycd /mh ly/aTo;, if>yij)
cf cIkko ri^ davjuTTcc^eii; Trfoi; rov Koyov. Arrian. Epift. lib. 2.
cap. 9. fub. fin. This common opinion about the fleady adhe-
rence of Chriftians to their profeflion and charafler, is mentipned
by Pliny in his famous letter to Trajan : *' Quorum (fays he)
" nihil cogi pofTe dicuntur, qui funt revera Chriftiani." And as
Chriftianity had its rife in Judea, and was at firft propagated by
thofe of that nation ; this feems to have led the Heathen to re-
gard Chriftians as a Jewifh fed, and frequently to give them the
name of Jews. Thus they are called by Dio Caflius, in the paf-
fage tranfcribed below. But Galen feems to exprefs what might
be thought their full denomination, when he calls them, as we
fhall fee immediately, ** the Difciples of Mofes and of Chrift."
{/J Ibid. (gj Ibid. p. 771, 773.
(^) Eoiaov TKr»c, TYiv iu^yiv (xtto TidTooq a^^a'.aif'oc, ^
7YiV TToKuuyv/UDv uj'h e? TiKcc iTTi^et^ Ibid. p. 779. This
hint of Lucian's, about a multinominal Ode, gives us to under-
ftand, that in the primitive church the cullom was, to conclude
their prayers with an hymn or Doxology. Vid. Conft. Apoft.
lib. 8. cap. 12.
Sect. I. - Chriflian Revelation, 39
whom they now conceive to be difcovered (/).
From Lucian we likewife learn, that the Chriftians
were extremely obnoxious to the public odium ; that
they were grievoufly reproached, being held equally
impious with Atheiils and Epicureans, and together
with them excommunicated from the public my-
fleries (k).
Thus the moffc eager writers againft Chriftianity,
who had ibme of them accefs to converfe with thofe
who had feen and heard the Apoftles, afford us am-
ple proof, that Chriftians were in being more than
1700 years ago ; and that their original hiftory, re-
lated in the New Teflament, can be no forged com-
pofition of a later age. But while fome laid out their
wit, to reafon, or to banter Chriftianity out of the
world ; others were employed to fupprefs it, by the
barbarous arguments of fire and fword, by all the
cruelties of perfecution. And from hence likewife
we
(j^ Nji toy AyvuTQv tv A^moci^' Hjuetc o tov Iv A-
^mcLit; Ayvij>7QV ifivfoynC') ^ 7rf>o(T>cvvyi(TCiVTiC^ )(_eif>a^ en; y^a-
Yoy iKTeivoLVTic^ ruTco iV)(^!Xj>i<^moy..iv' Ibid. p. 769, 780.
(k) Some perfons of integrity and prudence going about to ex-
poie Alexander's impollure, he complains, 'AS't'w^ ku.TnTrKm^oLi
>y Xpi^tCCVUV TOY TloVTCVf 01 TTlfH aVT'd TOKjUCOai TCC y.ccxis'X
P>KO(.(T(pYjfAllY' V; iKlKiVi Kl^OlQ tKavveiV^ iiyi i^'eh^aiY ihiCi) t-
^Biv TOY ^ioY' And having inftituted myfteries that were to be
celebrated for three days, cy ^Xy tm 7rf>corii, 7rf>'ol>j>'.]ai(; ^k, coa-
TTif A^vivmi-) rotc/.vTy]' Ei ti^ aSeoc, yi X^/r/.a^of, >j Ett/kv-
f'C'ioc^ met KOLTaanoTTo^ ruv o^yiooVy (pivyiTCo ot di rri'^ivovrt^
rco 3'£w, riKeid^ucoLv rvyjij rn dya^if etr iv^u^ tv otpxi'
i^iK0L7i(; iyiyviTO' ^ o juh yiyuro hiyav^ ^'E^cj X/J/r/aiyc* ^^
ti TTK^^o; i7ri(pyiyyiTo, "e^co EyrtzvpelvC Then went on the
myfteries, wherein was reprefented the fable of Latona's bringing
forth Apollo, &c. and Alexander's own amours with the moon.
Lucian. Pfeudmant. p. 762, 770.
40 The Truth of the S£cT. I.
we are led to the certain knowledge of the exiftence
of Chriftianity, and to perceive the truth of the hi-
Itory of the Gofpel.
Lihaniiis informs us, that in order to recover peo-
ple from their attachment to the Chrillian religion,
the Emperor Julian not only gave the world a fine
example, in his devotion towards the Gods, Heroes,
Heaven, ^ther, Earth, Sea, Fountains, Rivers (/) ;
but he endeavoured to engage people to return to
Heathenifm, by reafon and argument, by banter and
ridicule ; and, when thefe could not prevail, he
made ufe of money to perfuade them. And fuch
gentle means this Emperor employed, not only from
his apprehending that a man's confcience cannot be
forced, but from his being fenfible, that the cruelties
which, before his time, had been exercifed, had ra-
ther furthered than hindered the progrefs of Chrifti-
anity. So that Libanius here gives us to underfland,
that in former reigns, meaning thofe before Conftan-
tine^ Chriflians, for the fake of their rehgion, by a
variety of torments, whereof he gives fome in-
ftances, had been cruelly haraiTed and perfecuted {n't)*
And, indeed, if we look, back into the fituation of
mankind during thofe reigns, the cafe will appear,
as Libanius reports it, not only under the woril, but
under thofe they reckon their befl Emperors : Nor
does the cafe feem to have happened feldom, fince,
long before Libanius^ Ulpian the great Roman law-
yer, who flouriihed in the beginning of the third
century, took up no lefs than feven books in col-
lecting
[Tj OvK iB-ipaTTivcri juiyciKoTTfiTro)^ 0fcvc, H^wac, Ovfocvovy
ro7c v/a7v TnTToKiy.yjitoaiv ; Liban. Parental, in Julian, cap. 144.
Vid. ^lian. var. hift. lib. 2. cap. 33. lib. 12. cap. 61.
(mj Ibid. cap. 58, 59, 81. What is here faid againft perfectt-
tion, may put many Chriflians to the blufh.
Sect. I. Chrijlian Revel at ioju 41
]e6ling the Imperial edicts, which, before his time,
had been made againit Chriitians (;?). Thus the
tranquilhty of the world, with refped to matters of
religion, was ditlurbed, and the Profeflbrs of Chri-
llianity came to be hardly ufed and perfecuted in the
reign of M. Antoninus Fbilofophus. And fo remark-
ably firm and refolute were Chrillians in adhering
to their faith, and in fuitering every thing for the
fake of it, that not only the Emperor himfelf takes
notice of it, whilft, in his Meditations^ he elieems
it nieer obllinacy, and cautions the world againit
it (<?) ; but Celfus too feems to have in his eye the
Vol. I. F behaviour
(n) Domitius de ofiicio Proconfulis, librls feptem Refcripta
Principum nefaria collegit, ut doceret, quibus poenis affici opor-
teret eos, qui fe cultores Dei conficerentur. Latflan. Inft. lib. 5.
cap. 1 1 .
lO) O/a e7iv n -^vy/i n eroiijo^^ tav ndn cc7rcKv<jrivciiy a ip.
T\i (yoiy.oLTOQy Kj yiTOi 0"/S£i3^■;7^'a/, >i G-Kiaccr^yji'oci, n au^uetvo-i ;
TO di. 'iTOi.uov ryro, JVa utto ldiyS-,(; K^idiU!; if>^>iroti^ ySi y.X'
rd -LiKm TrxpocToit^iv^ wc ot 'K.^isiocvoi, ahxci KiXoyi^yAvcx:^ Kj
ciy.Y'jiq^ 4 ^5"e ^ aKKov Trei^aiy ccTi>a.ycdoco(;. M. Anton, hb. xj.
This Emperor came at length to be very indulgent tovvaros
Chriftians. Juilin Martyr's Apology did not indeed fave his own
]ife, or put a ftop to the perfecuting of others. But Melito ad-
dreiTed the Emperor in another apology : And many Governors
of Provinces having writ to him concerning the Chrillians ; fuch»
it feems, were the accounts he received, that, in his Relcripts, fol-
lowing the moderate meafures which his father Antoninus Piiis
came in time toobferve, he gave command, that " no Chrillian,
*' without being guilty of a crime againfl the Government, fliould
*' be difturbed." And when this was found infufiicicnt to re-
Urain the malice of their enemies, he caufed publilh an edid in
the common Council of Afia, " That thofc who (hould be accu-
" fed as Chriftians, without having any other crime laid againft
" them, Ihall be acquitted from the charge, and the accufcrs pu-
" niflied." Vid.Eufeb. Hift. Ecclef. lib. 4. cap. 13. Eufebius
is miftaken in makine Antoninus Pius the author of this Letter.
We
42 ^fhe Truth of the Sect. I.
bebavioar of Cbriftians in this perfrcution, whiJft
be upbraids them with abfurdity, in fetting fo great
a vakie on their bodies, as to expect for them a refur-
rec^lion ; and yet, at the fame time, to be throwing
them away in fufferings, as if they were things vile
and contemptible : Withal, he tells them, that their
hopes of any fort are extremely ill founded ; for fo
little was God concerned in their interefl, that
*' they were dragged out of their concealments, and
" brought to the hands of the executioner (/>).''
Nor was it any thing elfe but their unfhaken con-
flancy amidll perfecutions, that gave occafion to the
renowned Gakfiy who was now fiourifliing, and
mull therefore have been a witnefs of their fuffer-
ings, to mark out the lleadinefs of Chriilians in
their profeilion, as a pitch of obftinacy vi^holly im-
pregnable; while he fays, " One may fooner pre-
*' vail with the followers of Chrift to change their
*' principles, than with thofe Phyficians and Philo-
*^ fophers who are engaged in feds (^)/'
But looking flill backwards beyond the days of
this Emperor, into thofe of Trajan^ who came into
the world about twenty years after the death of
our Lord ; \r\ his reign we iliall likewife find that
Chriftians were involved, meerly on account of
their religion, in a very fevcre perfecution. Of this
we have abundant proof from Pliny^ who was him-
felf concerned as an agent in the matter. This Ro-
man
We have an account of Melito's Apology prefented to Antoninus
Philofophus, and of the particular cities to which Antoninus Pius
fent his Refcripts in favour of the Chriilians. Eufeb. lib. fup.
cap. 26.
(p) Orig. contr. Celf. lib. 8. p. 409, 423. .
(^) Qclt]ov ydp av ric ryf oltto MwuVa ^ Xpyi?-v /AiTccdi"
(p-^g- Gal. dePulfuum diiferent. lib. 3.
Sect. I. Chriftian Revelatio?:, 43
man Senator, when Governor of Bithyyiia^ in his
Letter to 1'rajany a moll: valuable piece of antiquity,
tells the Emperor, That '^ the temples and altars of
'' the gods were every where, in town and country,
*' almoft totally deferred/' From whence we learn,
that within the compafs of a few years, the Gofpel
niufl have made a wonderful progrefs. At the fame
time Pliny reports, that among thpfc that were ac-
cufed, and whom he had examined, there were
fome who confeffed they had been Chritlians, but
that twenty years ago they had forfaken that pro-
fefTion ; avowing, however, that the height of their
crime was, their being wont, on a flated day, be-
fore it was light, to affemble together, in order
" to fing a Pfalm. to Chrift as God, and to bind
" themfelves by a Sacrament to commit no wic-
" kednefs(r)."
Thus we fee what were the principles and pracftice
of Chriftians fo many 3^ears before, and at the time
of 'Trajan^'s perfecution, which happened about fe-
venty years after our Lord's paiFion., And, no
doubt, Pliny h2id good information about thofe par-
ticular matters of facft, upon which the Chriftians
founded
(r)V\\r\. lib. TO. Epid. 97. This I fhall have occafion to
tranfcribe afterwards. Here, fince it likewife fhews us the being
and fituation of Chrii^ianity at that time, I fhall infert Trajan's
anfwer to Pliny.
" Adlum quern debuifti, mi Secunde, in excutiendis caufis eo-
** rum, qui Chriftiani ad te delati fuerant, fequutus es. Neque
*' enim in univerfum aliquid, quod quafi certam formam habeat,
" conftitui poteft. Conquerendi non funt : Si deferantur et ar-
** guantur, puniendi funt : Ita tamen ut qui negaverit fe Chri-
" ilianum efle, idque re ipfa manifefium fecerit, id eft, fupplican-
" do diis noftris, qua:mvis fufpedus in praeteritum fuerit, vcniam
" ex poenitentia impetret. Sine auftore vero propofiti libelli,
*' nuUo crimine locum habere debent. Nam et pcflimi exempli,
*' nee noftri keculi ell.^' Ibid. Epift. 98. Vid. Tertull. Apo-
\og, cap. 2.
44 ^^^ Truth of the Sect. I.
founded their profeflion. His uncle, the elder P!in)\
a learned man, and mighty inquifitive, was about ten
years old when our Saviour was crucified, and a-
bout forty when the Chriftians were perfecuted un-
der Nero J fo that, having adopted his nephew, and
held the diredion of his education till he was about
feventeen years of age, it cannot well be thought
but he informed him concerning that feci, which
was ftill continuing to make a confiderable noife in
the world, and could not therefore, at that time,
bat frequently prove the fubject of common conver-
ilition. And, not to mention the other opportuni-
ties which Pliny himfelf had at Rcme^ to learn the
hiflory of the Chriilian religion, and how much his
curioiity muil have been awakened, particularly,
after his uncle's death, during Domitian's perfecution,
which cut off and baniflicd great numbers of people,
and even thofe of the higheil rank, fuch as B'lavius
Clemens^ who, in the time of his Confulfliip, was put
to death ; and his wife Domitilla^ nearly related, as
vyell as her hufband, to Domitian^ who was banifli-
cd*; to whom Dio adds GlabriOy a perfon of Confu-
lar dignity, who was likewife ciipitally puniflied (j):
I fay, not to mention Plinyh other oportunities, and
how much fuch events muil have awakened his cu-
riofity ; when be was in his government of Eithy-
nia
(^j ) Kai' Ti) aro) erei aAXKc t'S yroKKMQ Kj rov vapioy ri.Kr.-
^.iVToc vTOLTivoyrcf.^ Xj TTio cf.vi-l>iov os'TOi, ^ yvva.7>ia ^ OLvryiv
cryyyiy?} \avT\i ^Kaj^iocv AouiriKKav i^ovrcCy KO(.TiJ(poL^iy o Ao-
hj aKKoi f-(f Tot, ro.)v I'ddxiuy y]6>] 'iZ,oKiK'Koyr<ic, ttoKKoi KaTidiKOia-
^•/jTCiy' Ki 01 uXv cCTTy-^ctvov, hi dl rcoy yav ^7iuv iTif>n^>1<To:y,
n at Aoy.niKKci VTriouofrj^'-i y.'oyov en; Tlcivda.r'iP^<xy' ■ tov dl an
Vhaf^l^icoyci rov y^nr/. ry TpaTai/y a^s^acra, Kar;iyo^yi^ivrci TCi
7i axKo. K/ oia 01 TTcXxhi ci7riyiTei}i>' Pip ^'afT. lib. 67.
Xiphil. in Domitian. p. 236. D.
Sect. I. Chrijllan Revelatioji. 45
n'la (among the Eaftern Churches, where there were
infinite numbers of Chrillians) and was there, in
good earnell, attempting to check the progrefs of
Chrillianiry ; he feems to have had accefs to the
fairefl: means of information. For, not to fpeak of
other Chriftians in thofe parts, who muft have feen
and converfed with the Apoilles (which wc know
was the cafe of Polycarp in particular, at that time
Bifhop of Smyrna^ and univerfally famous) and were
therefore capable to afford one a clear account of the
hiftory of our Saviour : It is to be obferved, that
among the ftrangers to whom St. Peter writes his
two Epiflles, thofe of Bithynia are particularly men-
tioned. And as from fome circumftances in thofe
Epiflles, there is reafon to apprehend, that this Apo-
file travelled into all thofe feveral parts, whither he
fent his letters ; fo from Ecclefiallical Writers we
underfland, that as in others, fo he was certainly in
the Province of Bithynia (/) : Where Silvanus a
faithful brother^ who carried the firfh Epiflle, mufl
quellionlefs have been ; and where likewife the A-
poftle St. Andrew^ and the Evangelifl St. Luke^ are
laid to have preached the Gofpel. So that thofe
very perfons who told Pliny^ that twenty years ago
they had renounced Chrillianity, may reaforiably be
counted among thofe who iliw and converfed with
the firfl publiihers of the Gofpel. Befides, that St.
Luke fpending the laft of his days, as it is reported,
in Bithynia \ neither he nor St. Andrew came to be
martyred till Domitian's, perfecution : The feverity
of which, it is highly probable, tempted thofe Bi-
thynians to prove Apollates. Such, I lay, were the
means of information which Pi'my had accefs to pur-
fue. Nor did he fail to make a narrow fcrutiny ;
nay,
Epiph, adv. Haeref. lib. 1. torn, 2, p. 107.
46 The Truth of the Sect. I.
nay, he proceeded to the mofl rigorous inquifition
polfible ; and yet, after all his endeavours to get to
the bottom of the matter, being able to difcover no
forgery, no criminal defign of any fort, he was con-
tented to regard the whole as an extravagant fuperfti-
tion, in which, for their ftubborn inflexible obfti-
nacy, he thought Chriftians juftly deferved puniili-
ment. Necjue enim diibitabam^ fays he, qualecunque
ejjet quod faterentur^ pervicaciam certe et inficmhilem
obflinationem debere puniri.
But, at fome diflance back from this, within a-
bout thirty years of the crucifixion of our Saviour,
there happened under ISJero a mofl cruel perfecution
mentioned by Suetonius (ji) ; but whereof we have
a more particular account from his contempory
Tacitus^ who feems to have been about fifteen years
of age at the death of Nero^ and mufl therefore be
counted an eye-witnefs of this perfecution, and
might have feen and converfed with the Apoflles
Peter and PauU who therein, at Rome^ fuffered mar-
tyrdom. And from this celebrated Hiflorian we
underfland, not only what were the horrid cruelties,
the dreadful torments, amidft which the poor Chri-
flians were then barbaroufly put to death, but that
their numbers in Rome were at that time very con-
fiderable {x). Now this bringing us very near to the
time when y^r was crucified \ I fliall conclude this
branch
(u) In Nero, cap. 16.
(x) As from thofe great numbers of Chriftians then in the ci-
ty of Rome, one is led to apprehend that Chrillianity muft have
had a being before the days of Nero : So going on from his
reign, and' coming immediately up to that of Claudius, who fuc-
ceeded in the empire in the eight year after the crucifixion ; we
find there were likewife Chriftians in Rome during the reign of
this Emp ror. For, as Suetonius informs us, *' Claudius banifh-
*' ed the Jews from Rome, becaufe of. the difturbances they were
*' continually
Sect. I, Chrijlian Revelation, 47
branch of the evidence with the account of things
which 'Tacitus gives us, when he is about to explain
this perfecation under Nero. And this Hiilorian ex-
prefsly reports. That Chriftianity had its rife in Ju-
dea 'y
t. e.
" continually making under the inftigation of Chrift;'
from their different fentiments concerning him. " Judaeos, im-
*' pulfore Chrefte, aiTidue tumultuantes Roma expulit." In
Claud, cap. 25.
I confefs, feme are of opinion, that this paffagehas no relation
to Jefus Chrift. It is this difference that makes me mention this
teftimony only in the margin. And I fhall here give the reafons
that induce me to underfland it concerning our Saviour.
It is indeed certain, that Claudius banifhed from Rome only
thofe of the Jevvifh nation ; and that they were banifhed, not
on any religious account vvhatfoever, but purely becaufe of the
continual tumults they were raifing. Tt cannot however be de-
nied, that at that time there were in Rome many Chriftians. This
is evident from the vaft numbers that were there in the reign of
Nero, who came to the empire about two or three years after
this banifhment : It is evident from St. Paul's Epiftle to the
Saints, Jews and Gentiles, in Rome, whofe faith was then fpo-
ken of throughout the whole world ; and yet this Epiftle wa3
writ within fix years after the Jews had been banifhed ; fo that be-
fore this time, as appears likewife from the contexture of the E-
piftle, and the particular falutations at the end of it, many of
them muft have returned to Rome : It is diredly evident from
A(5ls xvili. 2. where we learn, that this banifhment brought from
Rome to Corinth, Aquila and Prifcilla, two Chriftians of a diftin-
guifhed charader. I fay, therefore, one cannot well doubt but
that in the rrlgn of Claudius, there were in Rome many Chri-
ftians of the Jewifli nation. And, as 1 have hinted, we muft here
underftand Sueton to inform us, that thofe difturbances among the
Jews, which occafioned their being banifhed, had their rife from
their different fentiments concerning Jefus Chrift. This, I am
fure, is in no degree improbable : Nay, as the Jews in Rome
could not but have different fentiments, and as thofe fentiments
could not but prove fo violent as greatly to endanger the public
peace, and, in the prefent article, no other caufe of its difturbance
can be afligned, it rather feems morally certain.
For, as it is reported by Juftin Martyr and Eufebius, " The
" chief Priefts and Rulers of the Jews, after the refurredion and
'* afcenfion of Jefus, wrote letters and difpatched meifengers from
" Jerufalem
48 7he Truth of the Sect. L
dea ; That the profefTors of it had their name from
Cbrijl ; That this Chrift^ in the reign of 'Tiberius^ was
put to death by Ponttus Pilate \ and that this reli-
gion,
" Jerufalem every where thro' the world, in order to inform their
" countrymen of what had happened, and to guard them againlt
** favouring that new Atheiftical fe6l w^ich had arifen among
*• them ; reproaching the Chriftians with many things, and par-
** ticularly with what St. Matthew has recorded, that his difci-
*' pies ftole away the dead body, and thereupon pretended he
•* was rifen from the dead, and had afcended into heaven."
Mera y) to s'OLVfCdaott vjuiac taetvoy toy y.ovov au'jofxov aK-j^&j-
(ioivTcc eit; rov '>ij>oivov avapo-i; ixhi'/.T'dt; cltto It p^ a ahyifx £-
nAtc^oLjijiivot Ton iz^iTTiy.-^oiri ejf TTc/MOLv rm yr.v^ KiyoyTi(; ai-
PiiXlV Oi^iOV 'Kf>l7t0l.VC0V TTlOYiViVOLly KOLT aKiyOVTK; T'JLVTOL OLTTi^
KaS"' v\(J^(j)y 01 ayvo\ivric yiy-ci^ Travrii; hiy^aiv Juit. m. Dial,
cum Tryph. p. 234. Vid. p. 335. Thus likewife Eufebius
upon Ifaiahxviii.i. 2. EvpojUiv h roiQ tuv 7rcx.\0Liuy avyypdjU/ua''
crty QC 01 rm TifvcrahyijU oiK^ivni; tm tcoy I'ddatcoy i^yni; h^en; ^
7rPt(y[^VTif>oi, yf)ix/xu(X.Tcc aio(.^ocf>ci^oLvri^ en; ttclvtol diiTTiix-
•IfOiyro lOL \^yy] toIq aTra.vTO.'^ l>idciioti; &ia,[^a\Koyrii; rhv
'X.PtS'M aiaoLO'KaKioc.y wc aiPiJiy Kccivyiy Xj clkkot^iclv r'd ©ty* ttol-
PtiyyiKoy n oi iTrisohcov (jlyi 7r(Xf>adic,cia^ai avTr.v,
Now, there is pretty good evidence, that at the time when the
crucifixion happened in Jerufalem. there Vvfere many of the jew-
ifh nation refiding in Rome. We know for certain, that from
the days of Cicero and Julius Caefar, to thofe of Tiberius, there
were great numbers of Jews inhaoiting'that city (Vid. Cic. pro
Flac. cap. 28. Suet, in Jul. Csf. cap. 84.) And altho' in the
reign of Tiberius, the Jews and their profelytes were bani(hed
from Rome, under the pain of becoming flaves, (Vid. Suet, in
Tiber, cap. 36.) Yet fince that Emperor, upon underftanding the
falfenefs of the crimes laid againft them, immediately after the
death of Sejanus, vvhich happened, A. D. xxxi. was pleafed fo far
to repair the wrong they had fufFered, a^ to give them liberty to
return. (Vid. Phil, de leg. ad Cai. p. 698.) There is no quellion
but that, before the crucifixion of Jefus, they came again to be
there very numerous. And as one cannot poflibly imagine that
the
Sect. I, Chriftian Revelation. 49
gion, after the death of its Author, over-run not
only Judea^ but the city of Rome {f). Here, then.
Vol. I. G tacitus
the chief priefts neglc(5led to fend their letters or mefiengers to
that imperial city where there were fo many of their countrymen ;
fo the Jews at Rome having received fuch notices concerning that
n«w feci which had appealed in jerufalem ; thofe of them who
zealoufly adhered to their national conllitution, beh'eving the in-
formation that was fent them, could not but conceive, as one may
judge from the common temper of that people, a moft inveterate
malice againft fuch of their brethren, and the profelytes to their
religion, as fhould embrace Chri'Hanity, an impious plot, as they
imagined, to overturn the whole flrudure of their nation and reli-
gion. And under fuch apprehenfions, at firft ftrongly impreffed,
and ftill kept alive or growing deeper by oppofition, is it any won-
der the Jews fhould prove tumultuous ? How apt thofe people
were to raife dillurbances in foreign places from their oppofition
to the Gofpelof Jefus Chrift, one may learn from Ads xiv. xvii.
xviii. And the moderation they obferved towards St. Paul at
Kome, while they faid unto him, '* We neither received letters
*' outof Judea concerning thee, neither any of the brethren that
" came (hewed or fpake any harm of thee. But we defire to
** here of thee what thou thinkefl; : For as concerning this fed,
" we know that every where it is fpoken againll, ^r." A£ls
xxviii. 21. &c. I fay, this calm moderate behaviour, fo very dif-
ferent from their common temper and courfe of atling, feems in
a great meafure to have arifen from the memory of thofe troubles
wherein they had involved themfelves in the reign of Claudius,
thro' their violence in oppofmg the Chrillian profefTion.
It is true, as Suetonius writes the name, he may feem to mean
fome other perfon than Chrilh But both Greeks and Romans
were in ufe to write the name of our Saviour. This appears from
the quotation above tranfcribed from Gakn : The fame is evident
from Lucian in his Philopatris or Catechumen, \\kkol y.oi r'oJ'i
et TXJXoi ye Xoj;roc 5 iv £^■^fecr/• And fays Ladantius, lib. 4.
cap. 7. •♦ Sed cxponenda hujus nominis ratio elt propter ignoran-
*' tium errorem, qui cum, immutata litera, Chrcilum folent di-
** cere.'" Vid. Tertul. Apol. cap. •?. 1 cannot therefore but here
profefs, I fee nothing to prevent our refdng aflured, that Sueto-
nius,
" fy) Tacit. Anna!, lib. 15. cap. 44. Thefe paffages in Sueton
and Tacitusi the Reader will find written out in Sed. ."ix.
5b ^he Truth of the Sect. I.
Tacitus points out to us the place, the time, the Au-*
thor, and iirfl rife of Chriftianity. And certain it
is, that, if .we look farther back into the religious
ftate of mankind, beyond the reign of Tiberius^ we
ihall find nothing of Chriltianity, no veilige of any
fet of men, who, in their religious principles, op-
pofed the fuperftition of the Jews, and the idolatry
of the nations ; but both Jews and Gentiles were
in peaceable polTellion of all their feveral religious
fentiments.
I would only now obferve. That, fo late as in the
reign of Trajan, there were alive not only apolloli-
cal men, the immediate Difciples of the Apoif les,
fuch as Clemens^ whom St. Paul mentions in his E-
piftles (2), Ignatius^ Polycarp^ &c. but the Apoftlc
John himfelf, and Simeon one of the feventy, lent
forth in our Saviour's life-time to publifli the Gofpel,
and a near kinfman of our Lord: So that, at that
diftance of time, inquifitive men, fuch as "Tacitus^
Sueton^ Plinyy who mention Chriftian affairs, had ac-
cefs to the fureft means of information. And (the
Apoftle John and Clemens Romanus having died be-
fore, and Simeon and Ignatius being martyred in,
Trajan's perfecution) thofe means, in fome meafure,
were continued in Polycarp^ as far down as M» An-
toninus Philofophus^ under whofe reign Polycarp at
Smyrna^ and the Philofopher Juftin at Rome^ were
crowned with martyrdom, when Celfus and Liician
were flourifhing. But all the Roman Proviiices, du-
ring the firll ages of the Gofpel, having had frequent
inrercourfc
nius, in this pafTage, meant our Saviour. And as l)y this evidence
we are brought within about fixteen years of the crucifixion ; To
we are clearly taught, that the Gofpel of Jefus Chrift, very foon
after its firft promulgation in Jerulalem, had made its way to the
city of Rome, and was there openly avowed.
(t:,) Philip, ir. 3,
Sect. I. Chrijiian Revelation^ 5-1
intcrcourfe one with another, but more efpccially
with the city oi Rome^ the (eat of the empire, 'and
therefore the common centre of correfpondence,
every man of fenfe, that would take the trouble to
inquire, had eafy accefs to inform himfelf about the
certainty of whatever was faid to have been tranf-
aded in any part of the Roman dominions. And,
no doubt, inquifitive men would foon have difco-
vered the cheat, had there been no fuch pcrfon as
Jefm Chrift^ or had there been any falfhood in the
reports concerning him and his Apoflles. Nor caa
it be thought but the vafl multitudes of Chriftians,
that appeared in Rome, in every capital and great
city, within, a fhort time of the crucifixion, and
every where diilinguiflied by the public hatred as a
moil impious let of men, would give occafion to
people of the bell underllanding, to inquire into
their hiftory; which we have all the reafon in the
world to rell fatlsfied (nay, in fa^ft it appears) they
certainly did.
Thus, beginninjy at the prefent age, wherein we
have fenfible demonftration for the exiftence of
Cliriitianiry, and carrying our inquiries backwards
from one age to another, we meet with unqueflion-
able evidence in every age, for the real being of that
inllicution, till we arrive to that particular time
when it firil; appeared in the world : And one can-
not but confefs, that as certainly as we know, that
in thofe ages the earth was inhabited, that the inha-
bitants were divided in fuch particular governments,
and that the adminiitration of thofe governments
was carried on by fuch particular laws ; as certainly
do we know, that the Chrifhian religion, without
interruption, continually fubfiiled in all the interme-
diate ages that lie between the prefent time and the
reign of Tiperius C^far^ when Jefus Chrift was by
Pontius
52 T^he Truth of the Sect. L
Pontius Pilate cut off, or crucified at Jerufalem,
And as this long uninterrupted continuance of the
Gofpel ; as its overfpreading the Roman empire, and
making its way to other nations, in its three firil
centuries, amidil perfccutions, without any earthly
power tofupportir; as its maintaining its ground
to this very day ; are eiFe6ls that could not polFibly
Lave exifted without an adequate caufe ; lb what
caufe can be judged fufficient, but that which is ex-
plained in the Gofpel, and which neceffarily implies
the truth of the matters of fad therein related ? ^.
I would therefore hope, that my demand will not
be deemed unreafonable, when I alk, that what cre-
dit is given to the writings of Tacitus^ Sueton^ &c.
the fame may be allowed to the writings of the New
Teitament, the original books of Chriftianity,
which Chriflians, in all ages, have underftood to
contain a true narration of things, the firil books
that ever appeared in the world with a new fyftem
ftf religion, putting an end to all other inftitutions,
whether among Jews or Gentiles. And, in facf,
I have made it appear, that what the New Teilament
reports, is well attefted by Heathen Authors, inve-
terate enemies to the Chrillian caufe, namely, that
thC/re were in the world fuch perfons as Jefus Chrifi
arid his Apollles; that they taught fuch particular
dotftrines •, that they wrought miracles ; and that
very foon after Jefus was crucified, the report went
current among his difciples, that he was rifen again
from the dead. Nor can fuch matters of fad be re-
jected, but by thofe arguments that would overthrow
the whole truth of all hiftory, or ruin the credit of
every matter of fad, for which we have not the
immediate^ teflimony of our fenfes ; and confequently
put a final end to all human fociety and correfpond-
ence.
' Hitherto,
Sect. L Chrijlian Jtevelation. 53
Hitherto, becaufe its genuinenefs is ftill debated
among learned men, I have not mentioned that fa-
mous teftimony of Jofephus concerning Jefus Chrift.
However, fince I am, myfelf, pretty much fatisfied
as. to its truth, or that it is the genuine production
of Jofephus^ and (in ce Mr. Daubuz, in his excellent
book on that fubjed:, has fer its genuinenefs in fo
ftrong a light, fufficient, I really think, to fatisfy a-
ny reafonable man, I cannot but indulge myfelf the
pleafure here to tranfcribe it. And this notable te-
Ifigiony from Jofephus^ w^ho was co-temporary with
the Apoftles, is thus, " About that time, fays he,
•^ appeared J ejus ^ who was a wife man, if one can
' call him a man, for he was a worker of miracles;
' and inflruifting thofe who delight in truth, gained
' many Difciples, both among Jews and Gentiles,
' This was Chrift. And altho\ at the inftigation
' of the. chief men among us, P/7<5/^ condemned him
' to be crucified, yet the devotion of his followers
' did not fail ; For, on the third day, he again ap-
' peared to them alive ; the holy Prophets having
' publiHied thofe and many other wonderful things
^ concerning him ; and, to this day, the feet of
' Chriftians, fo called from him, is Itill fubfi{ting(^)/'
This is evidence very ftrong, intirely in point, and
its
yClj TiviTott d\ ytoLTO. r'urov tuv ^f'ovov Imo-^c o'ofpoc ccvyjjiy
eiyi. civaocc avrov Xtyeiv YPyi' nv yap Trapxaoz^oov ipycov 'ttoiv]''
TJ^f, didoL(TKaKcc (X.y^PO)-rCi)v roiv noovy\ rciKn^ri dt^o^Uiyuv^ Xf
TTohWii; fj.lv iKda/y^ ttckmi; dl FjhKyivmvi; tTTYiyxyiTo' o X/^/roc
>iTG<; y]v K avTov ivdeu^et rm ttputuv ayapov Trap >ijuiy^ ray^w
i'^tTlTiy.yiKOTOCTLlhOtTV^ \iK iTTOLVCaVTO Oiyi TT^QTOV ayoLTrr.JCiV'
T£c* i^avvi yaji avro'it; rf>iTm f-X^^ ny-ffCLY ttclkiv ^wk, rc^v ^eicov
7rf>o(piiTcoy roLUTOL ^ ukkcl f/.vf>tct tjccvfj.cKnci 7nf>i ocvtv eif^nKo-
70)^' &\c^ Ti yvv TOJv X^i^-iayccy oltto 7vdi coyofj.aor/Atywy vx are-
hiTTi TO fvhor Archaeol, lib. 18. cap. 4.
54 ^e Truth of the Sect. L
itspointednefsfeems to be the caufe that raifes the fufpi-
cion in people's breads, that it is the forgery of fomc
unworthy Chrillian. But, when one confiders the
connection, which Jofephus very well knew, John
Baptift and St. James^ one of the writers of the New
Teftament, had with Jefus Chrift^ and how very
honourably he makes mention of both thefe perfons,,
one needs not much wonder at the fulnefs of this
teftimony ; nor can one well imagine what elfe, in.
confequence of his extreme good opinion of the Fore-
runner, and the Difciple and Brother of Chrift^ one
could have expeded from him. But, as to this, the
Reader may believe as he pleafes. Without any re-
gard to this teftimony, I have briefly explained the
reafons upon which one cannot but admit the truth
of the hiftory of the Gofpel. And it appears, that
thofe very fads mentioned by Jofephus^ are by
Heathen writers, either exprefsly confeffed, or allow-
ed to have been reported by the Apoflles : So that
therein Jofephus only teftifies what we are infoi'med
of from Tacitus^ Celfus^ Julian^ and other enemies of
the Chriftian inftitution.
Before I conclude this Article, I mull obferve,
that the Evangelical hiftory is fupported by the te-
ftimony of another fet of men, whofe evidence Teems
to be more valuable than that of thofe other Hea-
thens hitherto mentioned. There is indeed no
fhadow of rcafon to fufped, that Tacilus^ Pliny^ or
any other Pagan author, would tell a known falfe-
hood, far lefs forge any point of hiftory, to the
advantage of the Chriftian inftitution ; But it is very
poffible for people to be in fuch circumftances,
wherein their belief, and confeilion of fads, may
arife from a far more penetrating convidion. Thus,
if upon the truth of certain fads, a man deliberately
ventures the forfeiture of all his prefent enjoyments,
and
Sect. I. Chrijlian Revelation. 55
and runs the hazard of being involved in all the
calamities of life ; what other conftrudlion can be
put on this Gonduft, but that the man, if he be not
quite out of his fenfes, is fully apprifed of the impor-
tance of thofe fadls, and, at the bottom of his foul,
is irrefiftibly convinced of their reality, by the moft
over bearing evidence? To be fure, the evidence
upon which a wife man adts, will always be propor-
tional to the (lake he ventures. Now, this was the
cafe of thofe Heathens, who left the religion of their
country, wherein they had been educated, and em-
braced the profeflion of Chriftianity. Nor was it the
multitude only that adted this part, but men of
learning and philofophy, whofe main bufmefs was to
fearch after truth, and the defign of whofe fludies
was to perceive things as they are in themfelves, and
to form a judgment of them upon rational evidence.
And what flronger teftimony can one have, or de-
fire to have, than from the mouths of perfons of
good fenfe and learning, whofe education, and
courfe of life, fet them in diredt oppofition to the
influence of thofe fadls they atteft ; who came not
to be convinced of their certainty, but upon their
own deliberate re-fearches; and who, in afluring the
truth of them, are fo far from ferving any prefent
interell, that thereby they expofe themfelves to con-
tempt and hatred, to poverty, to every evil of
life, vo death itfelf? Of fuch witnelles I might
inftance in a great many ; but I ihall only mention
the following:
^adratuSy a learned Heathen, having embraced
the Chriilian religion, fo zealous was he in its pro-
pagation, that he travelled through the world for
that purpofe : When it was perfecuted, he durft avow
it ; he wrote in its defence, and prefented his Apo-
logy to the Emperor Jdrian: (as Ariftides did one of
his
g6 The Truth of the Sect. I.
his too about the fame time, another learned man,
famed for his philofophy at Athens^ who had likewife
left Paganifm, and gone over to Chriftianity.) Of
this Apology of ^adratus there only now remains a
fmall fragment in Eufebius, wherein the Author ex-
prelTes himfelf thus, '' As to the works, fays he, of
*' our Saviour, they were of a lafling nature ; for
*^ they were real and true : Such as, perfons healed
^' of their difeafes, and raifed from the dead, who
*' appeared and were feen, not only at the timCL
" of their being healed and raifed, but long after-
*' wards, during the time our Saviour was upon
*' earth, nay, for a confiderable time after his de-
*' parture ; fo that fome of them were living in our
« days*/'
Next to ^adratus I fhall mention Juftin Martyr^
well known in the Chriftian world. This Philofo-
pher ilouriflicd in the two reigns after Adrian ; and
fo great was his paflion for truth, that, in fearch
of it, he carefully lifted all the feveral opinions of
the different fedls of Philofophers ; nor could his
mind any where take up its reft, or be fully fatisfied,
till he came to the knowledge of the Chriftian re-
ligion, which he heartily embraced, and in defence
of which he wrote feveral very excellent pieces.
In his firft: Apology, wherein he argues for the
divine original of Chriftianity, he lets us know, that
Baptifm, the Eucharift, and the firft: day of the
week, were religioufly obferved among Chriftians ;
that, before Baptifm, it was the pradice to make
open profellion of one's belief of the truth of the
Gofpel, and folemnly to engage to live according to
its laws : That, in the Eucharift, he who prefided,
offered up, in the name of the Son, and through the
Holy Ghoft:, praifes and thankfgivings to the Father
of
^Eufeb. Hiil. Ecclef. lib. 4. cap. 3. Vid. lib, 3. cap. 37. '
Sect. L Chrijlian Revekfion. 57
of all, for thofe his blcifinps, therein comipcmora-
ting the paflion of Jefus Chriji : And tliat tliey af-
fcmbled together, on the firll day of the week, in
order to celebrate the memory of OrryVs ^rdur-
redion(^): Thefe, among other things left us by
Jujlin Martyr^ are noble monuments of the priidicc
of the primitive Chriilians ; And ilill, in our day,
at the didance of 1600 years, are thefe religious
rites, after the fame manner, yet underilood and
obferved.
The third Heathen Philofopher I mention, who
turned Chriftian., is Athenagoras the Athenian, This
Philofopher had at fiiil lb very unfavourable an opi-
nion of the Chriftian mifitution, that, in order to
prevent its fuccefs in the world, he entered into a
defign to write againft it. In the execution, how-
ever, he was not fo weak, or fo dilhonell, as to
fetch his objections from uncertain fame, or the com-
mon reports that went about to the difadvantage
of Chrillians ; but minding to manage his argument
with greater jutlice, and to better purpofe, he ap-
plied himfelf to the reading of the Scriptures, upon
which thd Chriilian faith is founded. And thus yf-
thermgoras, putting himfelf in the way to acquire a
juit underltanding of things, his examination proved
fo fuceefsful, as to lead him to perceive the truth of
the Gofpel ; upon which he altered his opinions
quite, and the keen Antagonift was changed into a
zealous afTertor of the Chriilian caufe. So that, in-
ifead of writing againil Chriftianity, as he at firft
intended, this Philofopher compofcd a fine Apology
in defence of its profeifors, and offered it to Af. An-
toninits and his fon CGmmodits^ wherein he particularly
complains, as Juftin Martyr had done before him, that
the name of Chriftian, without any other crime, was
Vol. I. * H j^idged
[b] Juft. Mart. I Apol. p. 93, 94, 97, 98, 99,
58 The T^ruth of the Sect. L
judged a fafFicient ground of punifhment (r.) And
whereas the dodrine of the refurreclion from the
dead, was a ftrong bar to the reception of the Gofpel
among the learned Heathen ; he likewife wrote an
excellent little Treatife upon that fubject, and therein
fliows the poflibility, the fitnefs, and juftice of fuch.
an event.
Thefe now, befides a great many others that
might be named, are witnelTes for the hillory of
the Gofpel, fucceflively contemporary with one an-
other from the days of the Apoftles, as far down as
near the end of the fecond century, againil whom
no pollible exception can be taken. They believed
the truth of the Gofpel ; bat they did not believe
till they were engaged by proper evidence : — —
Upon this evidence they changed their religion, the
lait thing a fober man will quit withal ; and the
faith, to which, by this evidence, they were con-
verted, they profeffed in the face of mortal dangers.
1 do not here pretend to alledge, they had good reafon
to lay fuch flrefs upon the matters of fa^l: related in
the Gofpel, as from thence to conclude the divinity
of the Chriftian religion : I only mean to fay. That
of the truth of thofe facts they were thoroughly
^nvinced. And when men of fenfe and learning
are found to atteft the truth of fads, which they
did not believe till after having narrowly examined
them, and in attefting of which they are extremely
confcious they expofe themielves to the feverell
treatment; if fuch teitimony ihall be rejeded, I know
)iot what fort of evidence among mankind can be
depended on. In the prefent cafe, it is true, one
may call it the teitimony of friends ; but one mufh
likewife recoiled, it is of friends who innnediately
bc-fure
[c] Legat. pro. Chriftian. Tub. init.
Sect. I. Chrijlian Revelation, 59
before were enemies, and whofe friendfhip was
gained only by the bare force of naked truth,
which, one fliould think, is an evidence of all others
the ftrongeit and moll convincing \ efpecially, when
one confiders, that in the fervice of this truth, how-
^ ever contradictory to their former fentiments, our
' rational converts are now willing to fliare the
greatefl dangers. And indeed, to imagine, that fuch
men as ^adratus^ Juftin^ Athenagoras^ would flake
all their comfort here, and all their happinefs here-
after, upon a matter of fad not thoroughly canvafTed
and examined, or upon a falfliood, either contrived
by themfelves, or forged by other people, is beyond
meafare fenfelefs and extravagant, and would, reduce
the univerfal pradice of mankind, in relying on
moral evidence, or human teftimony, to be the
greateft abfurdity in nature(i).
Let
, {d) After the days of the Apoftles, in the writings that came
abroad in the firft ages of Chriftianity, one fometimes happens
to meet with fuch fort of reafoning, and fuch fort of fentiments,
as we now a days cannot but account very fanciful and very
extravagant. And confidering the plainnefs and fimplicity of the
hiftory and do6lrines of the Gofpel, it may be thought matter of
wonder, how thofe primitive Fathers, in fome inftances, came to
arpue in fo afFeded and childifh a manner, and to entertain fuch
wild and foolifh notions. The common apology, upon fuch
occafions, for every Father, is this, " Such was the humour of the
*' age." An apology not very intelligible. In my apprehenfion,
the mat';er is briefly this :
A common branch of education among the Heathen and
greatly efteemed, was Rhetoric ; wherein they were taught to
declaim upon any fubjeft, or to argue upon either fide of any
queftion. The great art therefore was to manage an argument,
not from folid and rational topics, but from whatever, in fuch
a cafe, could be made to bear the femblance of truth, or a fhew
of probability ; by impofing upon things a figurative fenfe, or
by turning them into metaphor and allegory, by forced allufions,-
or by what other artifice they were capable of promoting their
|>nrpofe, not always truth, but vidory.
Another
6o The Truth of the Sect. L
Let me therefore hope, the Reader will have no
difficLiky in allowing, that the teftimony of thofe
Heathens who turned Ciu-iftian, is at lead a Itrong
fabiidiary proof of the hiltory of our Saviour ; and
that.
Another confiderable branch of learning among the Heathenr
was Philofophy ; which confiiled, not fo much in the handling
of moral fubjcfts, as in the ftudy of the nature and caufes of
things, both heavenly and mundane. And here, among Philo-
fophers, as well as Poets, in what concerns tht gods, and daemons,
one it entertained with fentiments of a very odd and extraordinary
nature. But to fuch a height of extravagance did the Poets
proceed in their account of the gods, from whence the notions
ofthebulkof mankind were derived, that Philofophers, quite
aihamed of fuch grofs abfurdities, did all they were able to ex-
plain them away, by reprefenfing them in a figurative fenfe, or
as metaphor and allegory. By which means likewife the
humour of allegorizing things, or making metaphors of them,
greatly prevailed. And, no doubt, he muft have been counted
the acuteft Philofopher, who was the moll fubtle and expert in
framing and adapting his allegories.
Now, the primitive Fathers, only converts to Chriftianity,
having had their education in the Heathen learning, one may
eafily conceive, that of courfe they muft have brought along
with them into the Chriftian church, that turn of reafoning
to which they had been accuftomed, and all thofe fentiments with
which they had been prepofibfled, and which, after their conver-
fion, they apprehended were not inconfiftent with the doftrines
of the Gofpel. Thus we find JulHn Martyr, according to the
rhetoric of thofe days, with great affeftation declaiming upon
the crofs of Chriji, and purfuing his argument in a very odd,
figurative and metaphorical manner, making this very crofs, by
his far fetched comparifons, to be fignified and reprefented by
every thing. Thus alfo we find Athenagoras, another convert
to Chriftianity, educated likewife in the Heathen philofophy,
publifliing, as Judin Martyr and others have likewife done, fome
very iirange fentiments concerning dismons.
The fentiments indeed are very ftrange, but they are none of
their framing, they fprang from their education ; they were firmly
believed among the Heathen, and their learned men and Philofo-
phers taught and maintained them. Thus Celfus reprefents the
daemons converfant about this earth, as, yeKeVe/ (xvvTiTmQTK;^
dijjol'ved in feats of io-ve. Plutarch too, when talking of Numa's
intrigue
Sect. I. Chrijlian Revelation. 6i
that, taking it along with the teftimony of thofe
other Heathens who "ilill continued in their infideh-
ty, there can be in the world no matters of fact bet-
ter atteilcd, than are thofe recorded in the Gofpel.
SECT.
intrigue with Egeria, goes along with the Egyptians in apprehend-
jngj'that a man cannot poiTibly have to do with a goddefs, but
that it is poiTible for god;i and demons to mix with the daughters
of men, and to beget children; Ka/ro/ cT/j^kt/v »>t a^z/S-aviyc,
'Aiyv7r\ioi ^laipeiv^ wV ymaiKi ulv »>c aXWrof TrvivfAO.
<V/ <Tv/u^iic Ttfoc; ^ihv, «A: o/Mx/oi <j<:^y.oiTor. In Numa, p. 62^
And of this he gives us a proof in the cafeof Olympias; 'o'^3-j. c5
ztqtI ^ cP[i(x.Kuv, Koiaoo.uiviK rr,c; 'OxuwT/'a/of, 7raPi>iTi ra^yXyoQ
Tw (TuixoiTi. Where it is reported of Pliilip, c>.7ro(^ci\ih <^i rwi/
^ily. In Alexander, p. 665. And, what I take to be another
very furprifing inftance of the fame kind, we have in Paufanias,
3Ib. 6. cap. 6. In fhort, I can underftand nothing elfe from
the common notion that prevailed among the Heathen, wherein
not only Poets, but Philofophers and Hiilorians apprehended, that
their gods had children by fuch particular women ; fo curious
were fome people, or of fuch confequence was it thought to know,
who was -^fculapius's mother, that in order to be fatisfied in this
queftion, Apollophanes confulted the oracle at Delphi.* And in
the refponfe Apollo having declared, that ^fculapius was his
fori by the beautiful Coronis the daughter of Phlegyas :
£L ysycL y^afyoL f^^orolc; (hKm-uv Ajv-Km-tiI Trauir
O V <9Ky]yv)']ig iriKTiy iy^ (piKoryiTi yiyenfc/,
I yip'oiojoi Ko^wj'/V hi Kj^oiYOfti ETricPoL'jfx*}'
This Paufanias counts a demonftration, that Arfinoe was not his
mother, lib. 2. cap. 26. And the ftory goes, that in revenge
of that god's having debauched his daughter, Phlegyas fet fire to
Apollo's temple ; for which he was feverely puniflied : And
amidft his punifhment, thus he calls upon the world to learn from
his example,
Di/ciie jufitiafn monhi, et non temnere di<vos.
But
62 *Ibe Truth of the Sect. IL
SECT. II.
Lord Bolingbroke'j OhjeMion to the Authenticity of the
Gofpel-htjlory of no confequence,
THIS branch of the argument hitherto explained
was publiflied by itfelf in the year 1741. How-
far
But that, in the undoubted opinion of the Heathen, their gods
(whom the primitive Fathers could not but regard as wicked
daemons) mixed with the daughters of men, nothing can be
more convincing than the moil piteous cafe of the chafte Paulina,
reported by Jofephus in his Antiquities, lib. 18. cap. 3. §4,
from the whole of this Lady's condud, one clearly fees, that the
llory of Jupiter's afiuming the form of Amphitryon, wherein he
became the father of Hercules, (for fays the god,) '* Alcumenae
** ufuram corporis fui, & concubitu gravidam feci filio," Plant,
and fuch other like ilories, mull have been regarded by the
Heathen world, not as meer poetical fidlions, but as real matters
of fa6t. And in this light, to be fure, the Thafians apprehended
them, when they gave out, that the ghoft of Hercules, in the
form of Timollhenes, had carnally to do with the mother of
Theagenes. ©acr/o/ a\ « Tiixon^'tvM^^ ttouool ihocij (diOLyivn
(poLdiv oLKKoc. iipoia^cci fxlv H^aKKiT ro7 Tijiioa^hn 0oL(t/(Oj r>i
(diayiyd; dt ry) /u^irpl UfaKKi^i; avyyind^oii (pocTjuoL loiKOQ
TiiAOG^ivet. Paufan. lib. 6. cap. 11. And of Atia, the mother
of Auguflu!^, we are told, that one night, immediately after Apollo
had left her, a mark, in form of a ferpent, came out upon her
body ; fo that fhe never afterwards went to the public baths. Suet,
in Augull. cap. 92. It was likewife a common opinion among
the Heathen, and taught by their learned men, that daemons
were greatly delighted and feailed, and grew fat and llrong,
with the fumes of incenfe and the rich fleams and blood of
vidlims. This likewife is the doftrine of Celfus and Porphyry.
Celfus declares himfelf thus : Xf>y] yoif> 'iacoc «>c aV/reiJ- avS'^aai
(TOfOK;, 01 d;i (pau/, aiori ruv juiy Trifiy^cov aocif/.oycov ro Trhet^ov
Sect. II . Chrijiian Revelation- 63
far- it might have been regarded by hovd Boiingl^rcke^
had he attended to it in this light, I know not. But,
in his Letters lately publiflied on the iludy andufeof
Hiilory, his Lordlhip has thrown out feveral things
^/a/c, Hf OLKXoir, Till toi^tok; 7ri>o(TAdii/.ivov^ Kf^etTlGv ^dlv du-
TTOKex TTPoeiTreiy^ >o og-oc vripi rac -Jj-T/rac- T^a^e^c raura laciot
T£ ^ J'vyoLyTar Apud Orig. lib. 8. And fays Porphyry :
B'^hovTOit ya.^ etvoii ^ioij ^ vi 7rf>Qi<^c-^(ja avruv dvva.y.i(; dciLiiv
3-ioc etvoLi 0 //tyis'OC Gvtoi hi y^ai^ovnt; Koi(i>iTi kviosijtIj
di o)v avTCov TO TryiVfj-ariKov Tnatyirai' (^vi yj.^ T\iTo ary.oi<^^
Xj aLVOL^V/JildfTKJl, Kf TTGlXlKUQ dlOC TCOV -^TOlKlKUVj ^ dWaytiTCll
TCcTc in rodv aiucLTCiiv ^ (tolokuv xyiosaic. ^^ Abltin-. lib. 2.
This therefore is the plain matter of fafl : The education of
the primitive Fathers in the Heathen learning, led them, with
the other Philofophers of thofe days, to entertain fuch particular
fentiments, and to employ fuch a certain form of reafoning, as
are now juftly held abfurd and ridiculous : And my defign of
making this remark, is to fhow, that the weaknefs of judgment,
which thofe primitive Fathers betray in fuch inilances, can dif-
credit their teflimony in matters of fadl, as fome people may al-
ledge it does, no more than it can difcredit the teftimony of the
bell Heathen Philofophers. Indeed fuch people*s atteftation of
matters of fadl, that favour, or that have a near connedion with
fuch abfurd fentiments, may very juilly be fufpedled. But where
their mind is not bialTed by fuch fentiments, and they are
otherwife free and irreproachable, I fee nothing that can invalidate
their teftimony. And truly, if weaknefs of judgment, in fome
particular matters of opinion or fpeculation, were fuificient to
difgrace an evidence in all matters of fad whatfocver, I am afraid
that few of mankind, efpecially of the learned world, would be
found deferving of credit. Jn all fuch cafes it feems only re-
quifite, carefully to advert to the tendency of a man's abfurd
opinions, and to beware of readily believing thofe matters of
fad, which from his known prejudices, may appear tohim certain
and undoubted.
But I will farther willingly confefs, that the primitive Fathers,
after they had renounced Heathenifm, and efpoufed Chrillianity,
came to conceive fo warm and flrong a paffion for the Chrillian
revelation ; and efleeming it the will of God that it Ihould be
^ibblifhed in the world, were animated with fuch fervent zeal
for
64 The Truth of the Sect. II.
that would make the authenticity of the Gofpel-hi-
ilory ftill a problem, very far from being yet folvcd.
I confefs it appears to me,tbat this noble Writer has
faid nothing of that moment that deferves to be
anlvvercd.
for its fupport and propagation, that they gladly embraced every
opportunity whereby to promote its interell; and laid hold of
every argument that could recommend it to the fuperior elleemi
of mankind. And had this heat and fervour been attended with
a ftcady compofure of mind, and an open freedom of judgment,
til at engaged and enabled them to examine things thoroughly,
before they happened to propofe them in defence and recommen-
dation of Chrillianity, nothing furely could have been more com-
mendable. But their warm hally zeal (which, in the nature
of things, could not but grow warmer from oppofition) made '
them ralh and forward, impatient of inquiry ; fo that very incon-
iiderately they catched at every incident that feemed promifmg,
and amufed themfeives, and the world about them, with imaginary
events, which, inftead of advancing the credit of the Gofpel, could
not but, contrary to their intention, rather impair its reputation.
Thus, for example, the arguments which, in the fervour of his
zeal, Juftin Martyr raftily draws againll the Heathen, and in
defence of the Gofpel, from the fiatue of Simon Magus, from the ,
Sibylline Oracles, from the ftory of the SeptuagintVerfion, are falfe
and groundlefs, arnd are far from doing fervice to the Chriflian
caufe. And fuch inftahces of raihnefs, and want of confideration,
occafioned by a forward over-heated zeal, added to what I ob-
ferved before, ought to make us cautious in the ufe of the primi-
tive Fathers, and prevent our refigning ourfelves implicitly to their
judgment in matters of dottrine, or to their teftimony in matters of
fadl. In both which, they have unhappily led the way to many er-
roneous opinions, and fuperftitious pradices, that have greatly de-
formed the Chriftian inrtitution, and involved the v/orld in many
endlefs contentious difputes. And fuch remarks, I hope, can offend
only thofe who think with If Barthelemi, that, amidfl fo many
herefies now in the world, it is necefTary that a profound regard
iliould be maintained in the church for the holy Fathers : For that
their authority once defpifed and loft, there is no way left where-
by to confound heretics, and to engage people to acknowledge^
the holy See. Hift du Janfenis. tom. 3. p. 309.
But whatever, after their converfion, was the credulity of the
primitive Fathers, with refpeft to fuch events or occurrences, as
feemed to flatter or to confpire with their paiTionate zeal for the
defence
Sect. II. Chrijiian Revelation, 6$
anfwered. But as fach a characler, fome people may
think, ought not to be negkded, 1 Ihall en\p]oy a
few pages in coniidering wiiat his Lordihip is pleafed
to advance upon this article.
We mull therefore conceive, that Lord BoUngbroke
is animated with a mighty zeal for the truth of
Chriifianity : And thus infpired, altho' the world
is full of books written on purpofe to juitity the
Chriftian caufe, which books have not yet, and
never will be anfwered, his Lordfliip, I fay, quite
overpowered by his Chrillian zeal, loudly complains
of Chriftian Divines, that hitherto they have done
nothing to purpofe, and therefore calls upon the
Clergy in all Chrillian communions, telling them,
'>> It is high time they Ihould join their forces, and
" eilablilli thofe hiflorical fa6ts, which are the foun-
'> dations of the whole fyttem, on clear and un-
" qiiertionable authority, fuch as they require in all
^' cafes of moment from others (f)." Pleafant enough !
With what has his Lordihip been converfant in the
world? Why, " it has been long matter of ailonifh-
^' ment to this noble Author, how Chriftian Divines
" could take 'io much liily pains to efbablilh myflery
Vol. L I . '' on
defence and propagation of the Gofpel ; no man can imagine,
that by any degree of credulity they came over to the Chriftian
profefTion. On the contrary, in oppoHtion to their making of
this change (where they were not engaged by a fincere and impar-
tial fearch after truth, which upon leading a man to embrace
Chriftianity, was no lefs dangerous) there (lood, not only the
whole force of ftrong prejudices and Rubborn habits, from their
having been early educated, and long accultomed to the Heathen
Jearning and religion, but all the unavoidable dangers to which
the profefTors of Ghriftianity were then continually expofed. We
^re therefore well afTured ; it mull: have been the moft overbear-
ing evidence, on the fide of thofe matters of fafl. upon which
the truth of Ghriftianity is grounded, that determined them to
declare themfelves Chriftians.
(f) Letters of the ftudy, &c. p. 183. vol. i,"]
66 The Truth of the Sect. IL
'' on metaphyfics, revelanon on philofophy, and
" matters of facl on abilrad reafoning(/^.)" And in-
deed, to go about to eilablifh myilery on metaphyfics
is abundantly idle ; but to fliow that revelation is
consent with philolbpliy, with the pureil informa-
tions of reafon, does not ieem to be altogether fo idle;
nor can I think it poflibld'to eftablifli any one matter
of facff, without the alliriance of abtlracl reasoning,
I mean without explaining that fadl by the principles
of moral evidence. No doubt, it is mbnlh'oufly ab-
furd, in the room of teftimony or witnelTes, to fub-
Hitute abilradl reafoning. But this is an abfurdity
peculiar to our Infidels, who by abilrad: reafoning
would prove, that God never revealed himfclf to
mankind, and, in feveral inftances, who to plain
matter of facl cppofe nothing but empty fpeculation.
I would fain hope thai; this noble Author knows of
no Chriftian Writer, on whom this abfurdity, in
proving the truth of Chriflianity, can be fixed. On
the contrary, I incline to think, that his Lordfliip's
obfervation, not very acceptable to Lord Shafteftmry^
is what every Chriftian will fubfcribe to; ''A religi-
^' on founded on the authority of a divine milfion,
*' confirmed by prophefies and miracles, appeals to
^' facls; and the facl:s muft be proved as all other
*' fadls that pafs for authentic are proved ; for faith,
^■' fo reafonable after this proof, is abfurd before
" KgT
It is true, " No fcliolar will dare to deny, that
^' falfe hillor}/', as \^d\ as Iham miracles, has been
'' employed to propagate Chriilianit}^ formerly ;
^' and whoever examines the Writers of our own age
'^ vi^ill find the fame ahufe of hillory continued (7^.)"
This likewife is an obfervation of Lord Eniingbrcke:
And
(f) Ibi^- p. 175- ii) Abid. p. 174. {h) Ibid. p. 1-6,
Sect. 1L Chrijlian Revelatimt. 67
And it is charitable to believe, that the obfervation is
made, not with a deiign to prejudice the world a-
gaind the truth of the Gofpel, but to put people upon
their guard, and to engage them to be cautious and
circumfpecl in admitting any particular hiflory or
miracles in proof of the Chrillian revelation. A
moil necclfary warning ; and as there is no argu-
ment that ha> not had the misfortune to fall into bad
hands, a warning in all cafes to be liiiened to. No
fcholar will dare to deny^ that falfe reafoning and in-
conclufive arguments have been employed to propa*
gate the belief of a God, the immortality of the foul,
and a future llate of rewards and puniftiments. But
as this obfervation by no means inlinuates, there is
no jult reafoning, no conclulive arguments, where-
by one may demon llrate the truth of thefe funda-
mental articles of natural religion ; fo as little can
Lord Boiingbrike^s> obfervation iniinuate, there is no
authentic hiflory, no real miracles, from whence
one may demonltrate the truth of the Chrillian ih-
ilitution. Some indeed, in matters of hiflory,
would eRablilh univerfal Pyrrhonifm •, but his
Lordfhip laughs at thole people, and leaves the
Sceptics, in modern as well as antient hiflory, to
triumph '' in the' notable difcovcry of the Ides of
" one month miflaken for the Kalends of another,
^' or in the various dates, and contradicflory circum-
" fiances which they find in weekly Gazettes and
monthly Mercuries (/). " His opinion is, that
the body of hidory v/hich we pofTefs, fince
antient memorials have been fo critically examined,
and modern memorials have been fo multiplied, ,
^' contains in it fuch a probable feries of events,
*' eafily diftinguiihable from the improbable, as
" force the alfent of every man who is in his
" fenfes."
[i] Ibid, p, l6q.
68 ne Truth of the Sect. 11.
** fertfes (^)." This is his Lordfhip's opinion ; and
in this opinion, as I fee no fhadow of reafon why he
fliould not, I hope he comprehends both facied and
profane hiflory. But the truth is,
This noble Writer, without offering to gratify his
Chriltian zeal in performing the charitable tafk for
them, affects to be highly difpleafed with all Chri-
flian Divines, for their not having as yet made out
the authenticity of the Gofpel-hiflory. He loudly
complains, that " whilft hiflory alone can furnifli
'' the proper proofs, that the religion they teach is
" of God, the unfair manner in which thefe proofs
*' have been and are daily furnifhed, creates preju-
^* dices, and gives advantages againft Chriftianity
" that require to be removed. Many and many
" inftances of this abufe of hiflory might be pro-
*' duced. It is grown into cuftom, Writers copy
*' one another, and the miftake that was committed,
** or the falfliood that was invented by one, is a-
*^ dopted by hundreds (/)." This, in his zeal for
Chritlianity, is his Lordlhip's complaint. And no
doubt any man converfant in thofe matters, has it
in his power to produce many inftances of the abufe
of hiftory, among fome that are called Chriftian Di-
vines ; which' inflances, however, with no reafon-
able man, can in any meafure prove injurious to the
truth of the Gofpel. But I eiteemhis Lordfhip for his
not trifling in the matter, but producing an inflance,
which fome people may think of confequence; and, if
true, to extenuate the authority of the Gofpel-hiflory.
His Lordfhip obferves, that *' in eflablifhing the
*' truth of this hifcory, Chriflian Divines appeal to
" the teflimony of the Fathers of the firfl century,
*' and alledge that thefe Fathers have, in their wri-
*' tings, tranfcribed feveral pafTages out of our Evan-
^' geUfts:
(i) Xbid. p. 137. (/) Ibid. p. i;^*
Sect. II. Chriflian Revelaticn. 69
'^ gelifts:'' But, what is thus alledged,our noble Au-
thor pretends, ^' is a miftake or a fallhood." Here
then is a fingle inilance of the abufe of hiflory,
which Lord Bolingbroke apprends may well luffice to
*' difcredic the truth of the hiftory of the Gofpel (;;;).
And how far his Lordihip is in the right, as to this
particular inltance, or fuppofing him right, how far
it would aifed the Gofpel- hittory, 1 propofe here to
confider.
Let it then be obferved, not only in all the feveral
articles that concern faith and pra6tice, but in the o-
ther articles of lefs importance, the Fathers of the
firft century, do fo exactly agree with the Authors of
the New Teftament, that one is led diretftly to ap-
prehend, that thefe Fathers have certainly taken
their account and notions of things from thofe Au-
thors : For one cannot well fuppofe, that the Authors
of the New Teitament had their information from
thefe Fathers. This lies obvious to every Man who
compares their writings together. In particular, the
Fathers of the firft century tell us, that, for the pro-
pagation of the Gofpel, our Saviour employed fo
many perfons called Apoftles. " Jcfus Chrift^ fays
" Clemens RomanuSy v^^as fent of God. The Apoltles
" were fent by Jefus Chrift. Thofe Apoftles went
*' forth, and preached the Gofpel to the world, and
'' in towns and villages appointed other fit perfons
" to carry on the fame fervice {n). " In this view-
it is, that Ignatius^ in hisEpiflle to the Magnefians^ ex-
horts thofe people tO' continue fledfaflin the doctrines
of our Lord and his Apoftles {p) : Elfewhere decla-
ring, that, as for himfelf, " the Gofpel, and the A-
" poilles were his refuge (/>) ;" meaning, moft cer-
tainly, not the Apoltles themfelves then dead, but
their
[m) Ibid. p. 177, 17^. («) Clem, ift Epift. § ^^,
{Q) Ign. ad Mag. § 13. (/>) Id. ad Philadelph. § 5-
70 The Truth of the Sect. IL
their writings. And fciys, Polycarp^ *' Let us fo
" fervehim with fear and reverence, as he himfelf hath
^' commanded us, and the Apoilles who preached
^* the Gofpel to us, and the Prophets who foretold
" the coming of our Lord (^)-'' 1 confefs, neither
Barnabas y Clemens^ Ignatius^ Polycarp^ nor PapiaSy
do any where give us the names of all the Apoflles :
Nor is there any thing in their writings that would
make fuch a catalogue necelfary. However, as oc-
cafion feems to require, they mention fome of them ;
and after the fame manner take notice of their wri-
ti-ngs. Barnc.has indeed mentions no name, but he
tells us, that '' Chrifi elected his Apolfles, that
*' he gave them power to preach the golpel ; and
*' that their number was twelve (r). '' Of thofe
Apoflles Clemens names Paul^ Cephas^ and Apollo ;
and informs us, tliat Paul wroi^^ an Epiflle to theCo-
rinthians (/). Paul is likewife mentioned by Jgna-
tius^ who infinuates that this Apoftle wrote an E-
piitle to the Ephefians (/). Poly carp too fpeaks of
Paul 2.% an Apodle, and obferves his writing an E-
piftle to the Philippians, '^ Neither I, fays Polycarp^
*' nor any one like me, can attain to the wifdom of
" the bleir^d and lUuftrious Paul^ who, when amohg
*' you, taught the word of truthfully and fteadily,
" and when abfent wrote you an Epilfle, whereby
" you may be built up in the faith. I befeech you,
'' therefore, follow the patience which you have
*' obferved in Paul himfelf, and in the reft of
*^ the Apoftles (ji), " But we have a greater
number named by Papias^ who was St. John"?, difciple
and Polycarp\ companion : This Father, among the
Difciples
[g] Polycarp. ad Philip. § 6. [r] Barnab. Epift. § 5. 8.
(f) Clem, lit Epift. § 47. (/) Ign. ad Ephef. § 12.
\u) Polycarp. Epift. § 3. 9.
Sect. II. Chrijllan Re^velation. yi
Difciples or Apoftles of our Lord, mentions Andrew^
Peter ^ Philips Tbjmns^ James^ John., and Matthew.
He gives us to under (land, that both Matthew and
Mark committed the: Gofpcl to writing. And he
quotes paiTiges from the Acls of the Apollles, the
firlt Epiitle of Johyi., and the firifl of Peter (^x).
Irenaus.^ indeed, never faw any of the Apollles,
and cannot therefore be counted of the firll century;
but I may here add him, as he vi^as a difciple of P^/y-
carfs>^ and retained the deepell impreffions of what
that anticnt Father taup-ht the world, concerning the
miracles anddocfrines of our Saviour, ashe had learned
them from the Apoillc Jckn^ and from many others,
with whom he was intim-itcly acquainted, who had
feen our Lord, i\\^ Word of life \y). And, in the
cafe of Iren^tis^ one may obferve, with what caution
and integrity thcfe Fathers aded, in matters rela-
ting to the Chritlian inftitution, and how concerned
they were to prevent all impofition and forgery.
At the end of one of his books, in defence of the
dodlrines of theGofpel, he fubjoins this awful charge:
" Thou who flialt tranfcribe this book, I adjure
*' thee, by our Lord Jefus ChriH^ and by his ap-
" pearance to judge the quick and the dead, thar
" thou compare what thou Ihalt have tranfcribed,
'' and carefully correct it by this copy from whence
^' thou haft tranfcribed it. And this adjuration thou
'' flialt in like manner write out, and infert in your
*^' copy (zj." Now this fame Irenaus informs us,
that
{x) Eufehius is of opinion, that when Papias tells us, he had
learned the Gofpel from the Antients, he only means thofe who
had converfed with the Apofdes. But that, by Antients, Papias
means the Apollles themfelvcs, is plain from his immediately
fpeaking of Andre-jj^ Peter^ Wc. under that defignation. /'V<r'.
Eufeb. Ec. Hiji. lib. 3. c. 39.
(y) Id. ibid, lib, 5. cap, 20. (c) Id. ibid.
ya The Truth of the Sect. IL
that Matthew^ Mark^ Luke and John^ did each of
them write the Gofpel of Jefus Chrijl : And from
thefe Gofpcis, by name^^he tranfcribes a great many
palTages (a). He is very frtqnent too in his cita-
tions from the other books of the New Teitament,
And, no doubt, thefe are the writings, particularly
the four Gofpels, which Irenaus has in his eye, when
heaffures us, " that, whatever P^/y^^r^ taught from
" the information of thofe who had feen our Lord,
" was altogether confonant to the Scriptures {h), "
Nay, from Irenaus we Hkewife learn, that, in order
to gain credit to their falfe dodrines, the Heretics of
the firft century (contemporary with the Apoliles,)
or with thofe who faw the Apoifles, appealed to
the Scriptures, particularly the four Gofpels,
which they mifunderlfood and perverted to their
own purpofes (c) : Heracleon^ in particular, wrote
Commentaries upon the Gofpel of St. John^ which
Origen takes frequent notice of.
Thus we fee, who were the Apoftles or Difciples
of our Lord, that were firil employed to preach the
Gofpel to the world, and whofe doclrines and in-
itrudiions w^ere regarded by the Fathers of the firfl
century, as true and authentic, of divine authority,
pr as coming from Jefus Chrijl. .
We
(/?) Irense. cont. Haeres. lib. 3. cap. 1.9, 10, 11. etpaiH,
{b) Eufeb ub. Jupra.
C) Toiavioi fxiv Mv TTiui Tlx>if>Ci>^uciToi; olvtwv^ ^ tv ttkckj-'
fxctro^ vravTiA ?^iYd7iY^ i<poj>f/.i^iiv p>ici^ofAivoi TCi KocKu<; iif»ifA.iyay
To/f v.aivjj>c^ i7n\'<iyo'A(J.iyQK vn avTwv, Xj « y.ovov m ruv Huoty-
yiAiyccov^ ^ roov a'ttotoKixqv -n-^fmroLt;^ rcic; aTrodu^eic Troi-
etcrdoii, TrafarftTTcvTii; raq i^y^nyilctCj ^ liixdt\if>y'iivri<; rat; iz,-
yiywetc ockkix ^ Ik Nowy, ^ TlpoipVTuy. Irenae. cont. Haeres.
lib. I. cap. 3. § 6. Vid. cap. 8. et alib. Tanta eft autem circa
Evangelia ha?c firmitas,ut et ipfi Hzeretici teftimonium reddant eis,
et ex ipfis egrediens unufquifque eorum conetur fuam confirmare
dodrinam. Id, ibid, lib, 3. cap. 11. § 7. Vid. cap. 14. § 3. 4.
Sect. II. Chrifiian Revelation. y%
We find like wife, that fo many of thofe Apoftles
or Difciplcs of our Lord, namely Matthew^ Mark^
Luke^ yohn^ Peter^ Faid^ left their inltruclions
in writing : And that thofe writings are the original
and authentic records, wherein the Son of God hath
brought life and immortality to light, and taught
mankind tiie way that leads to that happinefs.
It is therefore from the living inllruclions of the
Apoftles, and thofe initructions committed to writing,
that the Fathers of the firll century, the contem-
poraries and immediate fucceflbrs of the Apoftles, de-
rived the account they give us concerning Jefus Chrifi^
and the doclrines of his Gofpel. And thus it is, that
in the writings of thefe Fathers, there is nothing
difcordant or contradictory to thofe of the New Te-
flament ; but, in the hiltory of the birth, life,
death, refurrection and afcenfion of Jejiis^ and in all
articles of faith and pracffice, an intire harmony and
agreement.
When, therefore, in the writings of thefe Fathers,
one happens to meet with any particulars reprefented
to be faid or done by our Saviour, what elfe can one
prefume to think, but that their knowledge of thofe
particulars came either from the mouths or the
writings of the Apoftles ? And if, in the writings of
the Apoftles, thofe particulars occur to us, exprelfed
in the fame, or much after the fame manner they are
exprelTed in the writings of Clemens^ Polycarp^ &c,
although thefe Fathers do not exprefsly mention the
particular book or Author from whence they had
thofe paffages, may not one reafonably reft fatisfied,
that they certainly tranfcribcd them from the wri-
tings of that particular Apoftle who relates them I
How, in a confiftency with hiftory, and a prudent
unbiaffed judgment of things, one can do otherwifc,
is, I confefs, beyond my comprehenfion.
Vol. I. K Indeed,
74 ^^ Truth of the Sect, II.
Indeed, every body knows from St. Luke^ that, in
the days of the Apoftles, many had gone about to
write the hiflory of the Gofpel : And one may eafily
Apprehend that thofe hiflories came into the hands of
theFathersofthefiril century. But what thofehillories
are, or by whom compiled, and in thofe days how far
they were regarded, none of thofe fathers take fo much
notice of them, as to inform us. Here it is, how-
ever, that Chriftian Divines come to be thusqueftion-
ed and reprehended by Lord Bolinghroke : " If, fays
" his Lordfhip, the Fathers of the firft century do
*' mention fome pafTages that are agreeable to what
" we read in our Evangelilts, will it follow, that
*' thefe Fathers had the fame Gofpels before them I
*' To fay fo,is a manifefl abufe of hiflory, and quite
*' inexcufable in Writers that knew, or fhould have
*' known, that thefe Fathers made ufe of other Go-
*' fpels, wherein fuch paflages might be contained^
*' or they might be preferved in unwritten tradi-
'* tion (^)/' In unwritten tradition ! not, I hope,
when thofe Fathers tell us, thofe pafTages arc writ-
ten. Nor is the importance of his Lordfhip's might-
he*s fo eafy to be underflood, whilfl this common
maxim prevails in the world, " That which may
*' be an evafion in any cafe, can be admitted in
*' none.'*
But, by fuch reflediohs, what is the good ufe
which this noble Writer is here making of hiflory T
He does not alledge, that thofe pafTages mentioned,
or quoted by the Fathers of the firfl century, and
which we meet with in our Evangelifls, are forged
and not authentic. On the contrary, as if he meant
to fhow the folly of his defign, or how groundlefs
his complaint is, he feems to eflablifh their authen-
ticity, in telling us, that thofe pafTages might be con-
tained
{d) P. 178.
Sect. II. Chrijlian Revelation, j^
tained in the other Gofpels, which, at that time,
were in the hands of thefe Fathers ; or, they might
be preferved in unwritten tradition, and by that
means come to their knowledge. As thofe palTages,
therefore, are confefTedly not forged, but authentic
hiflory, I am at a lofs, I fay, to underfland what it
is that his Lordfhip means here particularly to con-
demn. " Tiiey are agreeable to what we read, /. e.
*' they are contained in our Evangelifts; but they
*' might be contained in other Gofpels, or they might
" be preferved in unwritten tradition ; and there-
" fore, to fay that the Fathers of the firft century
" had them from our Evangelifts, or had the fame
'' Gofpels before them, is a manifeft abufe of hiftory."
That this is any abufe of hiftory, I am far from being
fenfible. But I am well perfuaded, that his Lord-
fhip's argument is a manifeft abufe of logic, and
quite inexcufable in a Writer that pretends to reafon-
ing. But, leaving fuch fophiftry to the judgment of
the Reader, I ihall obferve, that no lover of truth
can go along with his Lordfhip in affirming, " It
*' is a manifeft abufe of hiftory, and quite inexcufe-
'^ able, to pretend, that the Fathers of the firft
" century had our Evangelifts before them, whilft
A* it is well known tha,. thefe Fathers made ufe
** of other Gofpels, wherein thofe pafTages they
" mention might be contained;'* till it fhall be
.clearly proved,
That, in the firft century, not the Gofpels of our
Evangelifts, but fome other Gofpels were exifting,
and made ufe of by the Fathers of that century. —
That thofe other Gofpels did actually contain thofe
pafTages mentioned by thefe Fathers in their wri-
tings : — And that though it fliould appear, that the
Gofpels of our Evangelifts were at that time exift-
ing, yet thefe Fathers did, preferably to our Evan-
gelifts,
76 Ihe Truih of the Sect. II.
gelid s, tranfcribe thofe palTages from thofe, other
Gofpels. I fay, before a lover of truth can agree to
his Lordfliip's conclufion, he mult be fatisfied as to
thefe particulars.
Indeed, our noble Author feems to think very con-
teijiptibly of that man, who fliould be found fo far
Ignorant as not to know, that the Fathers of the
firft century made ufe of otiier Gofpels. And, no
doubt, his Lordfhip is fully fatisfied upon good and
clear evidence, that fuch GofpcL were then certainly
exilling, and aclually in the liands of thefe Fathers'.
What thofe particular Gofpels are, which this noble
Writer might here have had in his eye, I will not
take upon me to divine {e). Poilibly, had he been
pleafed
{e) Of the otheif Gofpels, the moftconfiderable mentioned by the
primitive Fathers, are the Gofpel of the Hebrtvus, or of the Naza^
renei, and the Gofpel of the Egyptians. It is thought that thofe Go-
fpels taught no heretical doctrines ; and, no doubt, they contained
a good deal of genuine hillory. But, in my apprehenfion, they
could of themfelves be of no great authority. When they firft
appeared in the world cannot be determined ; nor do we find
them any where exprefsly mentioned till towards the end of
the fecond century, when Clemeni Aexondrlnm quotes fome paf-
fages from them. Of thofe Gofpels nothing now remains but
ipme fragments. The moft antient feems to be that of the he-
bren^Ks, And, from the fragments of this Gofpel, one may eafily
difcern, that the author has not attended to the real truth of
things, but given credit to falfe reports, or indulged his own
imagination in forging fome particular events. What I have in
my eye is this, in this Gofpel according to the hehrenvs we are
told, *' that JaweAis-d. Avore, that, from the time of his drink-
*'* ing of the cup of the Lord, he would not eat bread, till he
** fhould fee him raifed again from the dead : And that, after the
•' refurredion, Chrili appeared to him, and faid, My brother*
*' eat your bread, for the Son of Man is rifen from the dead.'*
I>[ovy, this.pafTage, as it reprcfents 'James amidft fome pafiionate
hopes, at leait concerning the rcfutre(5lion, apppears to nie alto-
gether inconfiilent with the notions, and fentiments. and expedla-
tiQns, that prevaikl, and v/hich at that time could not but pre-
vail,
Sect. II. Chrijlian Revelation, 77
pleafed to mention them, one might have examined
whether they appeared {^ early. But whatever they
were, one may beg to be informed, what is that clear
evidence, upon wiiich his Lordfhip is fo very poli-
tive. as ro this particular ? From the Fathers of the
firil century we can learn nothing concerning thofe
oticr Gofptls. I would prefume to afk, Can his
Lordihip produce any other evidence than that which
arifes from Sc, L/iic's information? Whatever it be,
in my apprei^enilon, it is impollible to prove, by any
evidence, th^t other Gofpels were exifting in the firtt
century, and madfj ufe of by the Fathers of that
century; Wiierc the fclf-fame evidence (not to fpeak
of'ilrpnger) does not equally prove the felf-fame
tliiiig concerning the Gofpels of our ^Lv an gel if Is.
So certain and undoubted is this, that one may fafe-
ly challenge the mofl knowing Infidel to fhow it o-
therwile. And in fuch circumllances, one may ven-
ture to affirm, that to be politive as to the exigence
of otner Gofjiels, and to call in queflion thofe of the
New Teilament, is a partiality that' does not be-
come our noble Author, and may be counted a ma-
rMreil abufe of hiflory, which requires every thing
to be put in its own proper place, as the importance
of the thing, and the evidence npon which it ffands,
fhall determine it. Nor, without this wife and judi*
cious conducl, this uprightnefs and impartiality, can
the great end of hiifory well be attained, " the
" making
v^il, in the minds of the Difciples and Apoftles, who neither ap-
prehended the crucifixion, nor expedled the refurredtion, an event
with them fo incredible, that they regarded the firft accounts of it
as idle tales. Whoever, therefore, was the author of this Gofpel
of the Nazarenes, \iQ was none of the immediate followers and
Difciples of our Lord, he ie unacquainted with the real fituatiori
of people's minds during the life and paflion of our Saviour ; and
framing events according to his own fancy, is in the cafe oiJame(
thejiifiy guilty of a manifeft mifreprefentation and falfity.
78 . The Truth ef the Sect. II.
" making us better men and better citizens." And
what hiftory more conducive, more effeclual to this
noble purpofe, than " the hillory of the hfe of Je-
*' fus ! " Thus, therefore. Lord Bohnghroke can be
confident of the exiftence of other Gofpels in the firft
century, upon no other evidence than that v^hich
equally proves, that the Gofpels of our Evangelifts
were then likewife exifling. And as to the next
particular ;
Without any fcruple, I go along with his Lord-
fhip in believing, that the pafTages here underllood
to be mentioned by the Fathers of the lirll century,
might be contained in the other Gofpels then pu-
bliflied, or they might, at that time, be preferved in
unwritten tradition : Nay, as our Evangelifts do not
pretend to have recorded all the fayings and adlions
of Jefus^ I doubt not but other authentic paflages
concerning our Saviour, not mentioned in our Go-
fpels, or in the Fathers of the firll century, might
likewife be contained in thofe other Gofpels, or pre-
ferved in unwritten tradition. Thus far I am prone
to believe. So that here,
With refpccl to the thir^ particular ; There are
three diiFerent fources, from whence thefe Fathers
might have derived thofe paflages tranfcribed.in their
writings, namely, the books of the New Teftament;
— fome other Gofpels; — and unwritten tradition:
Of which Gofpels, and unwritten tradition, we of
this age are altogether ignorant. Now, the queftion
is not, Which of thefe three fhall be counted to con-
tain the mofl authentic hiftory concerning our Savi-
our ? As to this we do not here differ; they are fup-
pofed all equal and upon a level ; for his Lordfiiip
affirms, that " thofe paflages, that are agreeable to
" what we read in our Evangelifts, might be con-
'' tained in thofe other Gofpels, or in unwritten tra-
" dition/'
Sect. IL Chrijiic!?i Revelatwt. 79
*' dition/^ The queftion is, From which of the
three have thefe Fathers taken thofe pafTages? And,
in my apprehenfion, as all the three areunderftood to
be quite confillent, perfedly to agree together, and
to carry with them an equal degree of authority, the
queflion is wholly idle and to no purpofe. Nor, in
fuch circumftances, where all of them feem to be in-
titled to equal regard, can one approve of our noble
Author's partiality, in preferring thofe other Gofpels
and unwritten tradition, before the books of the
New Teftament. At the fame time, as no man has
it now in his power to ihow the world thofe other
Gofpels, and to fettle that unwritten tradition, it
follows of courfe, from his Lordlhip's reafoning, that
the only authentic hiflory now remaining, con-
cerning the bleffed Jefus^ is contained in the wri-
tings of our Evangelilis and Apoltles. Thus much
might fuffice. But as in defence of Chriftianity, one
is frequently obliged to explain and inculcate the
plaineil truths, I fliall a little confider this quellion
according to the truth of hiflory ; and, in that view
of things, give it an anfwer.
As the Fathers of the firfl century give not the
mofl diftant hint, make not the leafl mention of
thofe other teachers or Gofpels, from whence Lord
Bolingbroke alledges they might tranfcribe fome paf-
fages •, fo, as I have before obferved, they always re-
garded the Apoftles as the only perfons immediately
commilTioned by Jefus Chrift to preach the Gofpel to
mankind ; they themfelves had conftant recourfe to
them ; and they earneftly recommended it to all
Chriflians fleadily to adhere to their doctrines. Of
neceflity therefore it muft be allowed, that what in-
formation or inftrudion thefe Fathers received from
the mouths or the writings of the Apoftles, thofe
they could not but efteem inconteftably true and
authentic.
8o The Truth of the Sect. IL
authentic, of fuch undoubted fovereign authority,
that thereby the credit of all other teachers and Go-
fpels mufl have been judged and determined (e), Un-
lefs, therefore, it can be fuppofed, in contradiction
to the truth of hiftory, that thefe Fathers equalled
or preferred the authority of fome other perfons, to
that of the Apoftles of our Lord, it is certain, be-
yond queflion, that thofe pafTages mentioned by
thefe Fathers, that are agreeable to what we read
in our Evangeliils, though they might be contained
in other Gofpels, are taken out of thefe fame Evan-
gelifts. Not but that in fome inflances they might
fetch paflages from fome other Gofpels immediately.
(Which does not feem to have happened any where
(/), but in the fecond Epiflle of Clemensy whofe
authenticity
{e) Non enim per alios difpofitionem falutis noflrse cognovimus,
quam per eos, per quos Evangelium pervenit ad nos : quod qui-
dem tunc prseconaverunt ; poftea vero per Dei voluntatem in
Scripturis nobis tradiderunt, fundamentum et columnam fidei no-
ftrae futurum. Irenae. cont. Hseres. lib. 3. c^p. i,
(f) In his Epiflle to the Smyrneans, Ignatius reports, that
when Jefus came to Peter, and thofe with him, he faid unto
them, '* Handle me and fee that I am no incorporeal daemon.'*
This pafiage, St. Jerome tells us, Ignatius tranfcribed from the
Gofpel of the Hebrews. But as Eufebius, who had perufed that
Gofpel, fays exprefsly, that he knows not from whence Ignatius
had it, (Ecclef. Hiil. lib. 3. cap. 36.) one may fufpedt that
the copies of that Gofpel were very different. And indeed it is
thought to have had many additions made to it, whereof, per-
haps, this may be counted one taken from Ignatius. For my
part, when I confider that the antients, in their quotations, did
frequently exprefs the fenfe, without copying the precife words,
I incline to think that this paffage mentioned by Ignatius is taken
from St. Lukexxiv. 39. For Ignatius having immediately be-
fore infinuated, that thofe Heretics who maintained, that *' Chrift
•* fufFered only in appearance," might as well be faid to- " exiil
" only in appearance ;" and that what they alledged concerning
Chrift, might as well be faid to have happened to themfelVes, wjs.
" thsy
S£:cT. II. " Chriftian Revelation, 8i
authenticity is fufpeclcd.) But, as therein they moll
undoubtedly had in their view the Gofpels of our
Evangclifts, as the meafure and llandard of truth in
the hiilory of our Saviour, to which nothing con-
trary could be admitted ; it may be faid, in a large
fenfe, that even fuch palTages were copied from our
Evangelilts j at lealt, they copied them not without
an eye to their approbation. So that, as the Fathers
of the dril century did always regard the inllrudi-
ons and writings of the Apoilles to be of divine au-
thority, one may fafely lay, that, from their men-
tioning fome palTages, that are agreeable to what we
read in our Evangelilts, it clearly follows, that thefe
Fathers had the fame Gofpels before them. To fay
other wife, is a manifelt abufe of hiftory, and quite
inexcufable in Writers that knew, or fliould have
known, that the Fathers of the lirft century did
univerfally and firmly believe, that God fent Chrift^
and Chrijt fent his Apoilles to publifli his Gofpel, and
to inllrucl mankind in matters of religion.
But Lord Bolmgbroke could almofh venture to affirm,
that thefe Fathers of the firfl century do not exprefsly
name, the Gofpels we have of Matthew^ Mark^ Luke^ '
and John (^). And his Lordfhip would have oLliged
the world, had he condefcended to explain what he
means by this obfervatiori. Does he mean, that the
Gofpels we now have did not appear during the iirft
century, but arc the produdion of the next, or of
Vol. I. L . forae
they are incorporeal and demoniac, dccof/.ccTct ^ AiyxytciKoi^ -
meer apparitions ; he proceeds in the fame language, and inftead
of the Evangelift's svords, ^[.^J^a(p^'.TaTt' //.£, /^ "ikri^ on ttvi-jum,
ccifKci H^'icioL VK iYH^ i^ Order to render the truth, in the prefent
cafe, more ftriking, he very naturally exprefles himfelf thus,
-fyiKccp'rifTc^ri jui, ^ 'I'cPiTiy cti 'csy. iiyJ Sxiuoyiov dj6uciToy
(£) Ub. fup, p. 178. .
82 The Truth cf the - Sect. IL
fome later age? In this cafe, indeed, tlie Fathers of
the firfl: century could not have our Gofpels before
them. But that thefe Gofpels were then extant, all
antiquity declares : And his Lordlhip's alnioft ven-
turing to affirm the contrary, can be regarded by no
man. Or does he mean, that the fathers of thefirll
century do not particularly diilinguifh the Gofpels
we now have by the names of thofe Evangelifts to
whom they are fevcrally afciibed ? Herein, I confefs,
his obfervation is jult, with rei'ped: to Barnabas ,
ClemenSf Ignatius^ and Polycarp'^ but Pnpias exprefsly
names the Gofpels of Matthew and Mark, But,
becaufe lo many of thefe Fathers do not mention the
Gofpels under the names of the particular Evange*
lifts who wrote them, would this noble Writer have
it to follow, that our Evangelifts are not the Au-
thors of thefe Gofpef ? Ths again is wholly re-
pugnant to the exprefs evidence of all antiquity. I
have inftanced in Papias and Irenaus^ in the Here-
tics of the firft century, the teftimony is uniform
and conftant, without interruption, to the prefent
time.
Nor, in my opinion, would it greatly forward his
Lordiliip's defign, fhould it be granted, that Mat-
thew, Mark^^ Luke^ John^ are not the Authors of
thefe Gofpels that go under their name. Indeed, our
knowing, and our not knowing the name, the cha-
radler and circumftances of an Author, have, each of
them, their advantages and difadvantages: As in the
prefent cafe, and in other inftances, I am afraid, the
name of Lord Bolinghroke may have a bad influence
over fome people, and blind or harden their minds
againft reafon and truth. But, by whatever name
an Hiftorian may be defigned, call him Livyl or ^a-
citus^ or what you will; or let him be diftinguifhed.
by no name J it is, moft certainly, from his writings,
that;
Sect. II. Chriflia?i Revelation. 83
that we fettle his charader, or fatisfy. ourfclves as to
his knowledge, his fenfe and judgment, his truth and
veracity. Whoever, therefore, were the Authors of
the Gofpels afcribed to our Evangehfts, their wri-
tings declare them knowing, fenfible, judicious Hi-
florians, in every article difpafTionate, unbiafTed, and
faithful. Each of them is every- where confiltent
with himfelf: They are ail confilfent with one ano-
ther: And they agree with the other Hiilorians of
thofe days, as to the circumltances of the world at
that time, in what relates either to civil or flicred
matters. In particular, they relate the great articles
of the Gofpel, the birth, the life, the miracles and
doctrines, the pallion, the refurredion, and afcenfioii
of Jefus^ the foundations of the whole fyitem, much
more fully indeed, but after the /ame manner, where-
in they are related In the Ephtlesof St. Paui^ which,
Lord Bolingbrcke could not but know, were early
publifhed, and in the wn-itings of the Fathers of the
firit century. So that although one Ihould be able
to prove, that the Gofpels, however worthy of our
Evangeliits, mufl have been compofed by fome
other perfons ; yet this will very little help the caufe
of infidelity, unlefs one fliall proceed further, afid make
it appear, that, whoever were the Authors of thefe
Gofpels, they are forged and fabulous.
That which has aitbrded a, handle, to Lord Bolijig-
hroke^ thus to mifreprefent the Gofpels of our Evan-
gelills, feems to be the Fathers of the firfi: century
their never exprefsly naming thofe particular Evan-
gelifls, from whofe Gofpels they have infcrted in
their writings feveral paflages. And indeed this, to
us, who follow anotiicr culfom in our quotations,
may feem foniewhat furpnfing : But, if we attend to
the method obferved by the antients, it will appear
not quite lb ilrange. In the writings of the New
Telhunenr,
§4 The Truth , of the Sect. II.
Teftament, there are many palTages from the Old ;
but very frequently the particular Authors or books
from whejice thofe pafTages are taken, are not named.
After the fame manner, in the writing'^ of the Fa-
thers of the firll: century, the PalTages from the Old
Taflament are very numerous, yet very rarely do
thefe Fathers exprefsly name the Authors from v^^hom
they tranfcribe them. Their "common method is,
to introduce their citations by fome.fuch general ex-
preffions, " It is written •/' " 1 he Scripture de-
^^ clares, y^.'* And as fometimes they infert paf-
fages without any reference, fo they frequently mix
or join together, not only feveral diftant pafTages of
the fame Author, but feveral palTages of diflerent Au-
thors, without any diftinclion. Befides, that with-
out copying the prqcife words, they often content
themfelves with giving the fenfe, either in more or
in fewer terms. After this manner, any one who
lias read them with attention, cannot but know, the
Fathers of the firft century managed their quotations
from the Old Teftament. When therefore, in their
writings, we meet with palTages that are agreeable
to what we read, or that are contained in the New
Teftament ; as in quoting thofe paflages they only
follow their common courfe, it isimpofTible that their
not exprefsly naming the particular Authors from
whom they have thofe palTages, can be any good
reafon for our fufpedling they had them fomewhere
tl^t than from the Authors of the New Teff amen t.
Not to mention many inftances, although Foiycarp.
names not the Author, yet every body will allow.
Lord Bolingbroke himfelf would not deny, that this
palfage. Neither fornicators^ nor effeminate^ nor
abufers of themfelves with mankind^ Jhall . inherit
the kingdom of God, is taken from St. Paul's
fixik Epiille to the Corinthians, And when the fame
Polycar-p^
Sect. IL Chrijlian Revelation, 85
Polycarp^ without naming the Author who reports it,
tells us, that our Lord faid, The fpirit indeed is
willing^ but the flejh is weak^ have we not equal
realon to reft alTured, that this paflage was certainly
taken from St. Matthew s Gofpel ? The poffibility,
for probability there is none, of Polycarph having
taken this pafTage from another Gofpel, can no more
indace mc to fufpecl, that he had it not from St.
Mitthew^ than, for the fame reafon, I can be induced
1:0 fufped, that Pliny had not thefe lines from Virgily
Si qua me quoque pojfum
Tollere humo
ViElorquevifum voUtare per ora>
^rnquam O
Or that Jamblicm did not tranfcribe from Porphyry
feveral palTages in his life of Pythagoras,
I Ihall conclude with again obferving, although the
Fathers of the firft century made ufe of other Go-
fpels, and from thofe Gofpels might have taken fome
palTages \ yet this can in no degree infringe the cre-
dit of the New I^eftament j on the contrary, it tends
to eftablilh its authority, as betwixt thefe Fathers,
and the paiTages they may be thought to have tran-
fcribed from other Gofpels, and the writings of our
Evangelifts, there is an exadl harmony and agree-
ment ; and all of them concur together in confirm-
ing, the truth of the Gofpel-hiftory.
But the authenticity of the Gofpel-hiftory, is not
the only thing to which Lord Bolinghroke is pleafed
to objed:. His Lordlhip objects likewife to the fuf-
ficiency or perfection of the Scriptures. He goes
along with the church of Rome^ and apprehends,
'5 That the Writers of the Roman religion have
S" ihewn, that the text of Holy Writ is, on many
*' accounts,
86 The Truth of the Sect. II.
*' accounts, infuilicient to be the fole criterion of or*
^* thodoxy." And at the fame time obferving,
*' That the Writers of the reformed religion have
" erecled their batteries againll tradition, which,
*' the Papilts are of opinion, mull neceifarily be
*' added to the Scripcures, in order to make up a
*' perfect ftandard whereby to judge of orthodoxy."
He tells the world, '' That each fide has been em-
*' ployed to weaken the caufe, and explode the fy-
*' Item of his adverfary," And whilll they have
been fo employed, " They have jointly laid their
'' axes to the root of Chriilianity/' And in this
view of things, I doubt not but his Lordihip mull
have been highly entertained, whillt he obferved
Papifts wrelting the Scriptures out of the hands of
Protellants ; and Proteftants forcing Papifts out of
their traditions ; and thus betwixt the two, the
foundations torn up, and the whole ftrudure over-
turned. It does not belong to my prefent argument
to take notice of any fuch objections. But, as this
objection is fo noify as to conclude in a terrible di-
lemma^ I cannot altogether neglect it.
This noble Author apprehends, that upon what
Papifts and Proteftants, one againft the Scriptures,
and the other againft tradition, have advanced, men
may be apt to reafon thus : "If the Text has not
*' that authenticity, clearnefs, and precilion, which
*' are neceifary to ellablilli it as a divine and a cer-
" tain rule of faith and practice ; and if the tradi-
*' tion of the church, from the firft ages of it till the
^' days of Luther and Calvin^ has been corrupted it-
*' felf, and has ferved to corrupt the faith and pra-
*' dtice of Chriftians, there remains at this time no
*' ftandard at all of Chriftianity. By confequence,
*' either this religion was not originally of divine
^^ inftitution, or elfe God has not provided effedtu-
'' ally
Sect. II. Chri/iiaji Revelation, 87
" ally for .preferving the genuine purity of it, and
" the gates of hell have adually prevailed, in con-
*' tradidion to his promife^ agdinll the church.
'' The h^'l effedl of this reafoning that can be 1 o ocd
*' for, is that men Ihould fall into Theifm, and lab-
" fcribe to the firft propofition : He mull be worfe
*' than an Atheill who can affirm the laft. The di-
^' lemma is terrible. Party-zeal and private intereft
" have formed it (i?) '' What his Lordfhip here
means, when he tells us, that party -zeal and private
intereft have formed this dilemma^ I am not able to
underftand. One would think, that by this way of
expreifing himfelf, he lays the foundation of his ter-
rible dilemma^ not in the holy Scriptures themfelves,
but in the pafTions and prejudices of men, who abufe
the Scriptures, and by their party zeal and private
intereft pervert them to their own purpofes. But
whether herein the Reader may apprehend any in-
confiftency or not, that which here leads our noble
Author to reduce Chriftianity to this dilemma, is his
avowed opinion, that the Writers of the Roman
church have made good their plea againft the fuffici-
ency of the Scriptures. And muft we again enter
the lifts with the church of Kome^ and repeat over
the demonftrations of the vanity of tradition, and
of the fufficiency of the holy Scriptures ? 1 fhall only
obferve, his Lordfhip either does not underftand, or
he is pieafed to mifreprefent, this controverfy, the
great pillar that bears the whole weight of his di-^
lemma.
The church of Rome do by no means queftion the
authenticity of the Scriptures ; on the contrary, by
their open and avowed confeffion, the Scriptures are
true and genuine, and were given the world by the
infpiration of God. They have indeed among them
a jrreat
ih\ P. i8q;
88 ^he Truth of the ^ Sect. IL
a great many articles of faith and praclice, that are
far, very far from having any foundation in the fa-,
cred Text. And therefore that thofe articles may
bear the Itamp of divine authority, they have re-
Gourfe to tradition, alledgmg, that befides the do-
ctrines taught by our Saviour and his Apoilles,
whereof we have an account in the Scriptures, there
were a great many other articles delivered to the
world by the fame authority, which none of the A-
poflles committed to v^^riting, but left to be handed
down by oral tradition. So that, very confiftently
with their having adopted a number of tenets wholly
repugnant to the truths of the Gofpel, it is mamtain-
ed by the church of Rome^ that the Scriptures, with-
out tradition, are no fufficient rule of faith and
manners. But how very uncertain and deceitful
tradition is in conveying the knowledge, particular-
ly of points of dodlrine, every confiderate man muft
be feniible. It has been demonftrated by learned
men, and, in real fadl, nothing can be more certain,
than that the tradition of the church, from the firfk
ages of it till the days of Luther and Calvin^ has been
corrupted itfelt, and has ferved to corrupt the faith
and practice of Chriilians, and is ftill exerting its
baneful influence, in an efpecial manner, over the
. church of Rome, But, without mentioning the trea-
cherous hold that a man has in depending upon tra-
dition, it is apparent, that thofe dod:rines concerning
purgatory, the praying and faying of mafles for the
dead, the worlliiping of angels and faints, the adora-
tion of images and reliques, ^c. which they pretend
are derived from tradition, are incapable of being
the matter of any divine revelation, and by no mi-
racles whatfoever can they be proved to come from
God, So that neither tradition, nor the doiftrines
therein faid to be conveyed as divine or necefTary
articles
Sect. IL Ghrijlian Revelation. 8p
articles of faith and praclice, ought at all to be re-
garded. And happy would it be" for the world, did
all Chriilian churches devote themfelves wholly to
ihe heavenly purity and manly (implicity of the Go«
fpel oiChriJt^ and totally abandon not only Idolatry^
bat all the worldly mixtures, all the vain pageantry
and ehilJifb amufements of will-worlliip and fiiper-
ititiori.
But Lord Bolinghroke fupports his prrihle dilemma
vipon this other pretence :''' The Text/' fays he,
'^ has not that clearnefs and precifion that are ne->
*' ceiHiry to eilabliih it as a divine and certain rule
" of faith and praclice." Which in order to con-
iTrm, he makes this obfervation : '* Sure I am/'
lays his Lordihip, " that experience, from the hrll
'' promulgation of the Gofpel to this hour, fhews
abundantl); with how much eaf^ and fuccefs the
moil oppofite, the moft extravagant, nay, the moil
impious opinions, and the mofl contradidory
" faiths, may be founded on the fame Text, and
^' plauiibly defended by the fame authority (?)/"
In all this, indeed, our noble Author confpires with
the church of Rcme^ who maintain the fame doclrine,
thereby meaning to judify their opinion concerning
the infallibility of their church, either in Pope or
Council, and their not i'uifering the people to read
the Scriptures. But, as the ciearneis and prccifioa
of the facred Text have been unanfwerably made
out, and 1 am not now concerned with f^ich queili-
ons; I Ihall here only obferve, that the Chriit:iai>
revelation being underilood to come from heaven,
in order to inilrucl mankind in the true meafures of
real happinefs in both worlds, one may reafonably
expeCl, that all the articles of faith and pracfice ne-
c:elllu'y to that purpofe, ihall be clearly propofcd to
Vol. L M the
(/) P. 179.
90 The Truth of the Sect. IL
the world and without ambiguity, in fuch a manner
as every man of common fenie, who attends to
things of that nature, may be able to apprehend
them. That this is the real cafe with refpedt to ar-
ticles of pradlice, or of moral condudt, all compre-
hended in tiiC love of God and the love of our neigh-
bour, is beyond contradidion. And what is the
article of faith, which the Scriptures make necellary
to falvation, that an attentive mind cannot eonfefs
is revealed clearly, and with accuracy and precifion l
The Creed of Chrillians is that which they com-
tnonl'y call the Apoftles. Every article is exprefsly
taught in Scripture, and to a common underllanding
they are plain and obvious, neither obfcure nor am-
biguous (/^). I eonfefs, that going beyond the
bounds of revelation, and launching out into the ab-
flrufe difquifitions of philofophy, we may find our-
f Ives entangled in inextricable difficulties. And
when people, in the vanity of philofophifing,, or un-
der the power of enthufiafm or fuperftition, or of
any blind, impetuous palFion, party-zeal or private
intereft, forfake the fober didates of reafon and re-
velation,
{k) This artkle, « He defcended into hell,'* is, in our lan-
guage, obfcure and doubtful ; but underftood from the original
Text, A(5l. ii. 27. 31. upon which it is founded, it is clear and
precife j J y.ot.TSKu^Q',1 y] -Ivx;^ avrZ ut; K'<^-s : Jt plainly im-
ports, " He went into the flate of other dead men," or, " Into
*' the place of departed fouls," which exprefsly declares the re-
ality of his death,
H yjd}! Ti^ynKij Xf liv At'tfoio <f'o//.otcrt,
■ Odyff. fv.
E/ jiioi TtQ hS'it; &V0 cA/Je/e, tyiv julv u^ K!Sv fifvaocv^ rnv
JEUsLn, Var. hill. lib. 9. cap. 1 8.
Sect. II. Chrijli an Revelation, 91
velation, that are always confident together, and go
about to explain the Scriptures by their own preju-
dices, they may pretend to found on the iacred Text
dodlrines the moll oppofite and contradictory, and
the moft extravagant and impious. But every fober
and confiderate man, thinking freely and without
biafs, mult eafily difcern, that the ravings of vain
philofophy, or the infatuations of enchufiafm or fu-
perftition, or the fuggeftions of irregular paflions,
can neither be well founded on the facred Text, nor
plaufibly defended by that authority.
Indeed, fober and confiderate men do differ with
one another in matters of religion, and fometimes in
articles that may be thought of high concernment.
But I verily believe, that, in all queltions, where the
differing parties have diilind and determined ideas,
their differences are owing, not to their thinking dif-
ferently, (unlefs when they apprehend the fame ob-
ject in diiferent fights, altogether confident u ith one
another,) but to their fpeaking a different language.
And as to thofe queflions, wherein our diftind per-
ceptions fail us, and we are able to form no precife
and determined ideas, which of neceliiry mult hap-
pen, when we prefumptuoufly take upon us to explain
the way and manner of the exiitence of things,
which, in no initance, whether it concerns body or
mind, we are able to comprehend ; thefe iearncd
men, otherwife fober, talking very learnedly in me-
taphyfical language, or in a particular fct of fchool-
phrafes, vvhilli: in their minds they are ail darkncfs
and confufion, cannot but clalh and interfere with
each other. As therefore tiiole controverfies -among
Chriftians, concerning what arc counted the moll im-
portant dodrines of the facred Text, do manifellly re-
late to the way and manner of the cxillence of things;
fuch differences cannot be juifly charged upon tlic
Scriptures,
02 7^^ Truth of the Sect. IL
Scriptures, but ought to be imputed to the pride
and prefumption of human m^nds tliat fct up to be
wife beyond the fphere of reafon, and above that
which is written in the Word of God.
For my part, I know of no fort of difficulties that
attend the objeds of the Chrillian revelation, that
do not likevyife attend the objccfls of natural religion.
So that to fly to Theifm, as Lord Bolinghroke direfts
Xis, for relief from tne difficulties of Chriltianity,
will not free and difengage us ; even there we ihall
find ourfelves involved in endlefs difputcs, and in un-
furmountable difficulties. How grofsly ignorant the
Heathen were of the principles of Theifm, the being
^nd perfections of God, and the immortality of the
ipu), I have fully explained in my Inquiry into the Ex-
tent of Human Powers with refpeol to Matters of Keli-
gion ; where the Reader may fee the moft oppolite,
the moil extravagant, nay, the moll: impious opini-
ons, and the moll contradictory faiths, profelTed and
defended by all the learned Theius of the Heathen
world. Here I fpeak of mankind enlightened, from
the Gofpel of Jefus Qhrifi^ with the knowledge of
the true God. And in this enlighrened Ibte, after
what manner, for Cvcample, the perleLiions of God
are exerted in the creation and government of the
univerfe, is among rpecuUtive men, a great qucifi-
on ; it has bf^en warmly debated ; it is not yet, nor,
in the prefent ftate of humanity, vi-ill it ever be de-
cided. In general, I can fay, that in giving fcope to
one's inquiries, how things exill in the divine mind,
and hovy they are produced and directed, one comes
to be overwhelmed v^ith difficulties, without any
hopes of tjeing extricated. But with what difficul-
ties foever fuch fpeculations may perplex and opprels.
rue, and which in no degree I am able to diffipatc,
as they manifcifly arifefrp;ii the narrownefs of my
mind,
Sect. II. Chrljlian Revelation. 93
ipind, or from the incomprehenfibility of the divine
nature ; they can never, at any rate, determine me to
rejecft what I know alTuredly, either from reafon or
revelation, concerning that infinite Being : Other-
wife I IhoLild be hurried away inro univerfal Scep-
ticifm, agai.ntl which Lord Boltnghroke openly de-
clares. Thus, in ray apprehenfion, the matter Hands
in the cafe of Thcifm, among fober, fpeculativG
perfons.
But, as in no cafe it is pofTible to prevent the ex-
travagancies of human nature, what his Lordfliip
obferves with reipedl to the lame text of Scripture,
may be obfervcd likewife with refpecft to the divine
perfedions : And this noble Author could not but
know, that the moft oppofite, the mofl extravagant,
nay, the molt in^pious opinions, and the moft con-
tradictory faiths, are founded on the fame perfedi-
gns of God, and defended by the fame authority.
Thus, from the goodnefs, and the wifdom, and the
power of God, fome people take upon them to prove,
** There is no moral evil, no fin or wickednefs in
'^ the world, and therefore no punifliment for fin
*' either here or hereatter (/; ! " Nor is there any
tjnng more common, than for mankind to meafure
God by themlelves, and to bring him to their llan-
dard. Moft certainly the difpofition of human na-
ture is the fame now that it was formerly, when
fmners had the folly to think, Ttat God was altoge-
ther fucb a one as themfdves (in). And every body
knows, that the pafTions of men, among which
party-zeal and private intereft are none of the lead
powerful,
(/) Vid. The State of the Moral V/orld confidered, Sec. By
W. D. where this dodrine is avowedly maintained.
' (m) Pfal. 1 21. Tvfemo novit Deum. Multi de illo male ex-
iitimant, et impune. Spnec. Epift. 31.
54 ^be Truth of the Sect. II.
powerful, are capable of darkening and confounding
the plainefi: truths, whether natural or revealed :
Jupiter ejfe piumjlatuit^ quodcurtq^ue juvaret.
As therefore fuch general reflediiions feem fuffici-
cnt to oppofe to the general objedion here offered ;
and Lord Bolingbroke\ bare opinion can never Ihake
my confidence, that the Scriptures, without tradi-
tion, are a fufiicient rule of faith and prad:ice; that
the doctrines therein necelTary to falvation are clear
and precife, obvious to the underftanding of every
honeft mind that attends to them ; and that the dif-
ficulties that feem to perplex them, concern the way
and manner of the exiflence of things, and take
their rife from the fond fpeculations of idle School-
men and Philofophers, in which fort of difficulties
Theifm Hkewife greatly abounds ; it appears to me,
that his Lordlhip's terrible dilemma is ineer empty
noife, that can ditlurb no man in his Chriftian faith,
or prevent his refting alTured, that God has provided
efFedually for preferving the genuine purity of the
Gofpel, and that the gates of hell have not yet, and
never will prevail, in contradidion to his promife,
againfl it.
If the Reader will reflecl upon the dark ages of the
church, when the whole Wellern world were funk
in the deepeft ignorance ; when they were intirely
over-run with barbarifm and bigotry ; when Princes
and people, the fouls and bodies of men, were under
the domination of the Popes of Rome, who, as the
head of the church of God, and the vicars of
fefus Chrift^ had ufurped the difpofal of both worlds;
and, in this fovereign charader, not only depofed
Princes, and abfolved fubjeds from their obedience,
interdide(|
Sect. II. Chrijlian Revelation. 9 j
jnterdidled whole nations, and gave away kingdoms
at their pleafure ; but publifhed bulls and decrees e-
flablifhing the objeds of worlhip, the doctrines, the
religious rites and ceremonies, which mankind iliould
believe and obferve with refpcd: to Cod, and faints,
and images, and another world ; at the fame time
pardoning fins, relieving from purgatory, and con-
demning to hell, or admitting to heaven, whom they
pleafed 3 I fay, if the Reader will refied: upon thofe
dark ages of the church, wherein the fouls and bo-
dies of men, as to the concernments of both worlds,
were thus abfolutely inllaved to the Popes of Rome
and their Clergy, and at the fame time confider, that
the bell and fureft ground upon which fuch wild daring
ufurpations could be founded, would have been
(what they might have called) the Holy Scriptures;
and that, in thofe circumftances of the v/orld, there
was nothing to oppofe, but every thing to favour
their having them fo founded •, muft it not be owing
to the vigilancy of Providence over the facredText,
preventing all dangerous and fatal attempts, that
none of the Roman PontiiFs (as they flill affedl to
call them) did ever take upon them to employ their
infallibility, their fovereign uncontroulable power,
in new-moulding the Scriptures, and in corrupting
and perverting them, by omillions and additions, to
their unhallowed purpofes.
We fee, that, after thofe- days of thick darknefs,
when their abfurd antifcriptural tenets came to be
called into queftion, the Popes, and their Clergy,
have flrained every art, and done all in their power
to wreft and force the Scriptures, as they now fland,
to teach and maintain their doctrines and ufurpations;
for which purpofe likewife, their MifTals and Brevia-
ries are ftuifed with extravagant falflioods and ab-
fiirdities. And, not to fpcak of that ftrange attempt,
their
9$ "^rioe Truth of the Sect, II.
their Index Expurgatory ; wc fee, that, in their ver-
(ions of the Scriptures into the modern tongues^
they have fo managed and turned the facredText, as
to make the world believe, that their canonizations,
their procellions, their pilgrimages, their malies, of
their facrifice of the mafs, (^c. are the plain and ex-
prefs doctrines of the New Tettament (;;?). As
th-erefore all this management manifelily betrays a
violent difpofition to faliify the facred Text, accord-
ing as one's puipofes may require it, I caiaiot, I
fay, but think, that, whilli: the Popes of Rome had
all power in heaven and earth, and it was of the laft
confequence fo to exert it, their having made no at-
tempt to forge the Scriptures anew, or fo to vamp
them as they might have fully jullified all their ufur-
pations, muff be attributed to the watchful care of
rrovidence, preferving the facred Text from all fuch
adulterations and mixtures, as would have quite al-
tered its inward frame, and rendered it wholly dif-
proportioned to its original defign. Befides, that
in thofe times of univerilil darknefs and ignorance,
when few of the Clergy were able to read Latin^ or
knew
[m] Vid, Sercef. Popery an enemy to Scripture. In his cri-
tical hiflory of the New Teftament, chap. 31. F. Simon ob-
ferves concernmg le P. Veron, comme 11 eftoit controverfifte de
profeffion, il a ajude quelques pafTages a fe^ Idees, comme quand.
il a voulu trouver la meffe au chap. xiii. des A6tes, vers. 2. ou il
traduit, Les Apollres celebroient la melTe au feigneur. — Ce n'eft pas
que Veron foit le primier qui ait traduit de cette maniere. Corbin,
qui pour I'ordinaire eft barbare, parce qu'il rend trop a la lettre les
paroles de la Vulgate, a neanmoins traduit avant lui, Eux cele-
brans la fainte facrifice de la meffe. Upon which I cannot but
tranfcribe this learned Critic's judicious rettiark concerning fuch as!
would tranflate the Bible : Il eft vray, fays he, qu'il feroit a de-
firer que ceux qui fe melent de traduire la Bible fufi'ent f9avans
dans la theologie : mais ce doit etre une autre theologie que celle
qui regarde la controverfe ; car il arrive fouvent que les contro-
verfiftes voyent dans la Bible les chofes qui n'y font point, &qu'ii?
limitent quelquefois les mots felon leurs idees. Ibid.
Sect. IL Chrijlian Revelation, 97
knew what was contained in the Old or New Tefta-
rnent, as even then, fome particular men were dif-
pofed to employ their time in camparing the different
copies of the Bible publiihed in former ages, and in
tranfcribing the Scriptures in the moll unbialfed and
the corredelt manner, with a faithful account of the
various readings, the readiell way to fettle the true
meaning of the text, and a mighty fecurity againil
all frauds and innovations ; may not this be counted
a further proof of the particular care of Providence,
to preferve the genuine purity of the Gofpel, and to
make good his promife, that the gates of hell Jh all not
prevail againfi it '^n) ?
Upon the whole, I fliall obferve; as it may be
juftly faid, that whilll the book of nature (the works
of Creation and Providence) is prefcrved, mankind,
rightly informed of the nature of things, have ac-
cefs to learn the principles of natural religion ; fo
with equal reafon it may be affirmed, that whilll the
books of the Scriptures is preferved, mankind, free
of prejudice, and (incerely defiring to do the will of
God, have accefs to learn the principles of the Chri-
llian inllitution : And as the dirFerences, the errors
and abfurdiries, the impious opinions, and the con-
tradictory faiths, into which people fall, from their
mifunderdanding the works of Creation and Provi-
dence, can never infringe the authority of the reli-
gion of nature ; fo neither can the diilerences, the
errors and abfurdities, the impious opinions, and the
Vol. I. N contradictory
(«) C'eft une chofe furprenante, que ees llvres de Critique qui
^voient etc compofes par des Ecrivains Latins, dans un temps que
Ja Barbaric regnoit dans 1* Europe, foient devenus fi rares, qu'ils
n'ayent ete vus que de tres-peu de perfonnes. Jl eft difficile d'en
trouver aujourd'huy dans les meilleurs bibliothcques : ce qu'on
Ke peut attribuer, ce me femble, qu'a la theologie fcholaftiquc
qui furvint peu de temps apres. Id. ibid. chap. 9.
gS the Truth of the Sect. IL
contradidory faith, that p^opl^gmt into, from their
mifunderflanding the holy Sc^^^^res, at any rate in-
fringe the authority of the.reli^gion of Jejus,
But is it not a Httle furprifing how this noble
Writer has come to confound Chriftianity with
Popery 1 why he infifts upon it, " That the refur-
•^ reclion of letters was a fatal period to the Chri-
^' (tian fyllem, that Chriftianity has been attacked
*' and wounded too very feverely, and has been in
^' decay ever fince that time." I fay, is it poflible
his Lordfhip could have had any thing here in his
eye but the Romiih religion, a fyftem of religion
utterly inconiiftent with that of the Gofpel? The
refurreclion of letters was moft certainly the reviving
of Chriftianity ; or rather, the reviving of Chriftia-
nity awakened a fpirit of inquiry, brought in up-
on the world a moft glorious light that fcattered the
thick clouds of idolatry, fuperftition and ignorance,
wherein mankind had been long overwhelmed ; and
illuminating the human mind, pointed out the paths
of all ufeful knowledge.
But thefe articles do not come within the compafs
pf my prefent defign. I hope 1 have made out what
i intended, that the only particular objection offered
by Lord Bolinghroke to the authenticity of the Go-
fpel-hiftory, is without all foundation ; and that his
Lordfhip's argument ferves plainly to eftablifh the
contrary. So that, in confirmation of the truth
of the hiftory of the Gofpel, to the teftimony of
Heathen Writers, I have now added the teftimony of
the Fathers of the firft century, which teftimony has
been uniformly continued to the prefent time. And
where is the hiftory, whofe authenticity is fupported
upon clearer, and fuller, and ftronger evidence ?
SECT.
Sect. III. Chrijiian Revelaiioru 99
SECT. lii.
Vindicating the Gofpel-hijiory^ particularly with refpeot
to the Refurretlton ^/ Jefus, from the Charge of Con-
tra di^lion and Forgery,
BU T all this evidence, of more than a thoufand
years {landing, comes at length to be over-
thrown, in the opinion of one of our late moral Phi*
iofophers, as thofe felf-fufficient Gentlemen, whode-
fpife revelation, now affed: to call themfelves. This
Gentleman fets up to anfwer, The Trial of the
JVitneJfes of the RefurreBion of Jefas, ^ and means
to fliew, that the Gofpel-hiilory, as to that ef-
fential amcle of Chriflianity, is full of contra-
dictions and inconfiftencies, and muil therefore be
counted a forgery. So that I muft beg leave to de-
tain the Reader a little longer, whillt I confider this
moral Philofopher's objections, and examine how far
they are to be regarded. And, with this view, I
judge it proper to lay down the following axioms ;
I. As every man's life, efpecially of fuch as appear
in any public character, is made up of a great varie-
ty of adtions or events; and one cannot well expedl
in hiilory, that every one of thofe events fnall be
recorded by one hand ; fo it is wholly in the choice
and at the difcretion of an Hiftorian, what particular
events or actions in any man's life fhall be publillied
to the world. When therefore different Hiitorians
take notice of different events, one cannot from
hence immediately conclude, that thofe Hiftorian s
difagree or contradict one another, and cannot there=
fore be credited,
2. After
loo The 'Jruth of the Sect. III.
2. After the fame manner, as a great action, or a
confiderable event, may be attended with a greaE
many circumftances, or with a variety of other col-
lateral adions or events ; fo it lying at the difcre-
tion of an Hiilorian, what particular circumftances,
or which of thofe collateral events fliall be repor-
ted, when different Hiftorians, agreeing as to the
main adlion, happen to relate only different cir-
curaflances, or fome other collateral actions or e-
vents y from hence immediately to infer, that thofe
Hiflorians contradicl one another, and the main e-
vent is a forgery, is extremely abfurd and unrea-
fonable.
3. Again, as it intirely depends upon the judg-
ment and choice of an Hiftorian, what particular
actions fhall be tranfmitted to pofterity ^ fo no Hi-
ftorian is bound to relate thofe events and adlions in
the fame order wherein they happenedfor were
tranfacled, but is at full liberty to reprefent them, as
in his apprehenlion they may feem connected in their
own nature, or as his own particular tafte and view
of things may dired him. However, therefore,
different Hiflorians may report actions or events
differently connected, yet by no means does it from
hence immediately follow, that thofe Hiflorians
contradict one another, and their account of things
is meerly fabulous.
The Reader perhaps will imagine, that I very need-
lefsly take notice of thefe axioms univerfally known
and admitted in underitanding hiftory, or in judging of
the truth and connection of events. But thefe axioms
1 chufe here to offer to the Reader's attention, that
he may lee the foundation, upon which I propofe to
juflify the character of the Gofpel -Hiflorians, and to
demonftrate the falfenefs of that charge of contra-
didion
Sect. III. Chrijiian Revelation. loi
didion and foFsrery, which this Gentleman is pleafed
to bring againit them. Nor can 1 luffer myfeJf to
fufped:, that any man will queftion the truth of thefe
axioms, becaufe they are employed in the fervice of
revelation. They are regarded and held good every
where elie, and why not equally good intheprefenc
argument ?
The method this Gentleman purfues in his attempt
to prove the Apodles guilty of impofture, in pu-
blifhing the refurredtion oiJefusChrift^ is this: He
firft takes notice of fome things relating to the re-
furredlion, that are faid to have paffed before the
crucifixion : Heathen confiders fome articles report-
ed to have have happened while the body was life-
lefs, and in the power of death: And, laii of all, he
examines into the evidence itfelf, upon which the
Apoftles do admit the truth of the refurredion, and
recommend it to the belief of mankind. 1 fhall fol-
low him in this method, and reprefent things no o-
therwife than as common fenfe andhonefty, in under-
{landing any hiftory, fhall dired me. And, as I hate
to deal in any thing that fuits not the character of a lo-
ver of truth, or that bears the face ofbuffoonry, I will
meddle nothing with thofe impertinent reflcdions,
or that impious raillery, with which our Philofopher
gives himfelf leave to difgrace his argument. Nor
will I trouble the Reader with all the little blunders,
wherein he gives one the advantage over him.
In the firfi place, He undertakes to Ihow, that
thofe predictions alledged to have been made by Je-
fusy concerning his refurrection, are all forgery. And
in order to make good this heavy charge, he begins
with an attempt to prove, that the Evangelifl
Matthew reports a falfhood, when he tells us, that
the chief Priefts and Pharijees came together unto
Pilate^ f^ying-i Siry we remember that this de-
ceiver
102 The Truth cf the Sect. IlL
ceiver faid^ while he was yet alive ^ after three days t
will rife again.
Here, I fay, our Philofopher does not mean to
charge the chief Priefts and Pharifcesx with fo un-
righteous a thing, as their going to Pontius Pilate
with a lie in their mouth. No, Thefe are men of
great uprightnefs and integrity, whofe confcience,
for the world, would not fu&r thcm^ to fpeak a
fallhood. Nor, in all the Gentleman^s righteous per-
formance, will you find one fyllableto their difadvan-
tage. His defign is, '' to convince thofe that be-
*' heve they fee, or that fee only thro' faith's op-
*' tics, that their blindnefs remaineth. It is to re- A
*' cover the dignity of virtue, to promote that ve-
•* neration for wifdom and truth, which has been
*^ debafed and degraded by faith (^).'* And, to a
mind fo piouily affe(5led, how can the Apoflles of our
Saviour appear any other but vile impoflors, who,
for more than thefe 1700 years, have been decei-
ving the world, and might have gone on to the end
of time in the cheat, had not this moral Philofopher,
concerned for the good of mankind, and animated
with an ar,dent love of truth, undertaken a fair in-
quiry, and happily detected the forgery. Here,
therefore, we are told, that the whole of this addrefs
to Pilate^ reported to have been made by the chief
Priefls and Pharifees is meer fiction, and only put id
their mouth by theEvangeli{tM?///^fw, while in truth
they never did make any fuch application. This is
the Gentleman's opinion, with refped to an antient
matter of fadt, never before by any man contradicted.
And in a charge fo heavy and fingular, it can be
thought no unreafonable thing, to expecft and require
proportional evidence.
As to this, we may trufl our moral Philofopher^s
honeftyj
Sect. III. Chrtjlian Revelation, 103
honefty, for producing all he is able to afford us, and
reiy upon his penetration, far fuperior to that of any
former Infidel, for dilcovering whatever can arife
from the thing itfelf. ^' Now, fays he, the words, wc
" remember^ figi'iify ^hat they heard him fay fo,
'' But 1 find no account where, or when luch public
'' prophely was delivered before the Priells and
" Pharifees, in any of the four Evangeliils (/')."
Nay, " none of the Evangeliifs gi\^e che leail hint,
'' that Je[iis ever publicly declared to the Priefts,
" Scribes, Pharifees or Sadducees, that after three
" days he would rife again ; nor when or where he
'' had made fuch declaration, or any thing like it,
'' that plainly predidcd hfs refurredion to them ; fo
" that this report wants confirmation, even among
'^ the Evangeliils themfelves ((:), " This is the
^ mighty* evidence whereby our moral Philofopher
. would prove a forgery upoli the'Evangeliit Matthew.
It all rells upon a particular meaning, which he
forces upon the word remember ^ as if, in common
language, one cannot fiy, he remembers what an-
other perfon faid, without his having heard that
other perfon fay fo. I am apt to think our
Philofopher can fay, he remembers that Cicero
faid, Nihit tarn ahfurde did poteft quod non dicdtur ah
aiiquo philofophorum ; and yet pretends not to have
heard Cicero fay fo. And may not the Pharifees be
allowed likewife to fiy, we remember Jcfus /aid, af-
Jer three days I will rife aj^ain^ though tiiey never did
hear Jefus lay fo ? This fort of criticifm fhews the
world, to what mean fhifts the Gentleman is reduced,
in order to juftify his charge of forger3^ If therefore
he will be fo good as to make it apj^ear, that the
chief Priefls and Pharifees heard as litrle from other
people, as he alledges they did from Jefus hiniiclf,
concerning his rcfurrefftion, the world may then
come
{h) p. 15. ^[c] p. 19.
I04 The Truth of the Sect. IIL
come to judge more favourably of his accufation.
Mean while, in attempting a thing of this nature,
our Philofopher would do well to remember, that as
the chief Pnefls and Pharifees did always narrowly
watch Jefus^ had their fpies continually about him,
and at length prevailed upon one of his own Dif-
ciples to betray him, who was as able to inform
them, as they were willing to underftand whatever
our Saviour, in any inltance, either faid or did; it
feems impolfible, if ever on any occafion he foretold
his refurrection, but they niuil have heard of the
prediction . And can any thing be conceived more
natural than for Judas^ while he w^s acting the
traitor, to put the chief Priefts and Pharifees upon
their guard, warning them, particularly to look af-
ter the dead body, for that Jefus had declared, that
the third day he would rife again. And having fuch
information, might they not, with great propriety,
have exprefled themfelves in the manner they did in
their addrefs to Pilate ?
But, in confequence of his learned criticifm, our
Philofopher having undergone fo much hard labour
in proving, that in all the Gofpel-hiftory not the
lealt hint is given to the Priefts and Pharifees, con-
cerning the refurredtion oi Jefus '^ it may be deemed
not fo civil, to take no notice of what has coft the
Gentleman fo much pains. Let it then be granted,
that " we find no account, where, or when, any
'^ public prophefy, concerning the refurreiTtion of
'* Jefus y was delivered before the Priefts and Pha-
*' rifees, in any of the four Evangelifts :^' Is it a
rule in our Philofopher's logic, that from hence it
neceffarily follows, that nothing of this nature ever
happened? If, indeed, he will condefcend todemon-
ftrate, that every particular declaration made by Je-
fus to the chief Priefts and Pharifees, is recorded in
one
Sect. III. Chrijlian Revelation, io^
one or other of the four Evangelills, he will then
have produced fome evidence, upon which his charge
of forgery againll the Evangelift Matthew may be
better founded: But, till he has obliged the world
with fomething of this nature, every equitable judge
will give it againll him. And, niofl certainly, if
would be extremely hard to find an Hiflorian guilty
of forgery, meeiiy bccaufe, while he reprefents fome
people to fay they heard fuch a particuJar, he gives
no account where, or when, that particular was de-
livered in their hearing. So that, even granting it
does not appear from any of the four Evangelills,
where, or when, Jcfus foretold his refurrection to
the chief Priells and Pharifees, this is far front
being any certain proof, that fuch a prediction was
never made to them. Nor does our Philoiopher
himfelf feem quite clear and pofitive in the mafer.
" None of the Evangelift s, fays he, give the leafb
*' hint, that Jefus ever publicly declared to the
^' Priefls, and plainly predicfed his refurredion/'
Publicly and plainly. Pray, what does the Gentle-
nian mean by thefe words— by putting the for-
mer in Italic^ and thereby recommending it to our
notice ? If he means, that the Evangelills have
given fome hints, that Jefus privately declared fuch
an event, or darkly or parabollically predicted it to
the chief Priells and Pharifees, may not either of
thefe ferve to fatisfy us, that the Rulers of the Jews
had particular information from Jefus concerning his
refurredion I The Gentleman ieems apprehenfive,
that fomething of this nature ma^ be intimated in
the fign of Jonas the Prophet, which our Saviour
promifes the Jews i\\OM\d have: And therefore is
be at fo much pains, by fo many filly rciiedions, to
convince his Reader, that no fuch thing can be un-
derflood by it. And yet our Philofopher does not ab-
VoL. I. O folutely
io6 The Truth of the Sect. III.
folutely aver, that this fign of the Prophet Jonah^ as
it ilands in St. Maithe'U)^ gives no intimation to the
chief Friells and Pharifees of the refurredion ; he
only fays, " The words are ambiguous, and do not
" plainly ( or pointedly ) indicate a refurredion.
*' So that the Rulers could not certainly {or ajjured-
*^ /y) know by this, that Jefus was to die, and rife
'' again (d).'* Well then, by the Gentleman's own
confeflion, the chief Priefts and Pharifees feem to
have had fome. public hints, not indeed abfolutely
clear and precife, but fuch as might lead them to
fufpedl, that Jefus meant to let them know, he
was to die, and the third day to rife again. And
even but a flight lufpicion of this nature, every con-
fiderate man will allow, was fufficient ground, a very
good reafon, for the chief Priefts and Pharifees to
make the addrefs they did to Pontius Pilate. But I
am apt to think, that the Pharifees had more than a
fufpicion as to our Saviour's meaning in this fign
of Jo7tas the Prophet.
" The words (fays the Gentleman) are ambigu-
■ " ous, and do not plainly indicate a refurredion."
But of this ambiguity, the Pharifees, I hope, mufl
have been as fenfible as our Philofopher is. And,
not to fpeak of the force of meer curiolity, in a mat-
ter wherein a refemblance to one of their own Pro-
phets is foretold, v/ould thofe men who were fo
keen to watch every word and every action of our
Saviour, and wanted only ah opportunity to ruin
him; v/ould thofe men have no concern to ftrip the
words of their arribiguity, and fearch out their pre-
cife and determined meaning? The bleffed Jefus did
not fhun their converfation ; they difcourfed fami-
liarly with himj in what things they wanted to be
informed,
MP. 17.
Sect. HI. Chrijlian Revelation. 107
informed, they freely propounded their queflions ; nay,
fometimes they went fo far as to urge him vehemently^
and tc provoke him ^ [peak of many things ; laying wait
for him^ and feeking to catch fomething out of his
mouth, that they might accufe him \e) : And having
been frequently referred to this fign of the Propjiec
Jonah^ as fomething very confidcrable, which they
might expec^l as decilive of Jejus^s character; if they
underilood it not, would not thofe men, either out
of curiofity or malice, be prompted to difcover what
our Saviour particularly meant by it I
But how comes our Philofopher to tell us, " The
" words are ambifTuous, and do not plainly indicate
" a refurredion ? " Does he pretend to meafure the
underilanding of the chief Prielfs and Pharifees, in
what relates to fome particular phrafes and ways of
fpeaking in their own language, by the manner in
which he thinks he would underfland them ? The
bleifed Jefus makes this open declaration before the
people of Jerufakm ; And /, fays our Lord, when I
am lifted up from the earthy will draw all men unto
me (/). Now, poflibly the Gentleman may ima-
gine, that the precife meaning of this prediction of
our Saviour, is not to be underilood; or he- may
call it ambiguous, and a prophetic riddle. And yet
the multitude fo well underilood it, that therein, in
-their apprehenfion, Jefus contradidcd himfelf, or
gave up the charafer to which he had hitherto pre-
tended. IVe have heard^ fay they, cut of the law,
that Chrifi abideth for ever. Arid how fay eft thou, the
Son of man mufl he lift up .^ Who is this Son of man ?
And the multitude fo readily apprehending the
meaning of thofe ambiguous words, that mylferious
and prophetic riddle, as our Philofopher might call
ir,
(e) Luke xi» 53/54. (/) John xii. 32, 34.
jo8 T& Truth of the Sect. III.
it, concerning the crucifixion of Jefus^ may not the
Rulers of the Jews, the l^harifees, be allowed as
much fagacity, or as much knowledge of their own
language, as to enable them to perceive the mean-
ing of this other myfterious and prophetic riddle,
more obvious, one ihould think, to human under-
flanding, relating not only to the death, but the
refurrediop of Jefus. Js Jonas was three days and
three nights in the whale's belly ^ Jo fljall the Son of Man
he three days and three nights in the heart of the earth.
Such forms of fpeech, familiar to the Jev/s, could
have in them neither ambiguity nor myllery. In
the cafe of the Egyptian^ whom David^s men found
in the field, we are told, that this young man had
eaten no breads yior drunk water ^ three days and
three nights: And yet, on the third day of his fick-
:iiefs, i^Ifellfick^ fays he, and this is the third day (jg)^ )
they gave him hread^ and he did eat \ and they made
"him drink water, "VVhep therefore our Saviour tells
the Je'pos^ that he was to be three days and three
nights in the heart of the earthy as they could not bui:
imderftand their own language, they certainly un-
deriiood him to mean, that he was to die, and the
third day to rife again. So ^hat the^ fign of the Pro-
phet Jonas could be no myftery, no prophetic
riddle, to the rulers of the Jews\ it was expreffed in
thtir common language, and they could not miftake
Its meaning. And this our Pliilofopherhimfelf can-
not but acknowledge, if he ftands to his own rea-
foning. ■ ,
'^ None of the Evangelids,' ■ fays he, " mention
'^ the explanation annexed to the parable oijonah^
^' but St. Matthew once. And as he had more oc-
^' cafion for a prophefy pf this nature than the o-
" thers
(g) \ Sam. XXX. 13. wfi^ ldvt\ ♦r.^"'!>n
Sect. III. Chnftian Revelation. log
cc
cc
cc
cc
thers had, to confirm his flory of the watch and
feal, which none of the others fay any thing of ;
fo, he adds fomething more than they do, to this,
which is called a prophcfy, but is rather a prophe*
tic riddle (^)." In which, if our moral Philofo-
pher means any thing at all, his meaning certainly
is, that St. Matthew having a defign, in the courfe
of his hiftory, to reprefent the chief Priefls and
Pharifees addrcfling themfelves to Pilate^ as if they
had hecrd U-omJefus himfelf, that after three days he
would rife again ; upon which they might procure
an order to have the fepulchre fecured ; for render-
ing this Itory more confident and probable, he judg-
ed it neceliary to explain the fign of the prophet
Jonah in fach a manner, as it might appear a pro-
phefy delivered by Jefus before the chief Priells
and Pharifees, determining the time of his refurre-
dion. And if this was the defign of this Evange-
lift, had he not the common fenfe to underftand,
what fort of declaration would anfwerhis purpofe,
or prove a plain and clear intimation to the Rulers
of the Jews f While therefore the Gentleman takes
upon him to fet things in this light, he flievvs the
world how very foolifli and abfurd it is to pretend,
that this fign of the Prophet Jonah was ambiguous,
or a myftery, a prophetic riddle to the chief Priefts
and Pharifees. The frequent mention of this fign
in the Gofpel-hiftory, is a proof that it mull have
been well underftood among the people. And
furely the Pharifees were not quite fo dull in appre-
hending the parables and figurative fayings o^ Jefus j
as our Philofopher feems to imagine (t).
. But, the Gofpel- hiftory ailbrds us fomc further e-
yidence, that the Rulers of the Jews had the refur-
- redion
[h] P. ig. (/) Luk. XX. 19,
no The Truth of the Sect. Ill,
recllon of Jefus foretold to them. Our moral Phi-
lofopher, to prevent his being fufpedled of unfair
dealing, is pleafed to declare himfelf thus : " A5 I
^' have not/' fays he, '' mentioned what St. John
*' fays of Chrift's foretelling his refurrec^ion, left it
*' fhould be thought I ftifle his evidence, I have cx-
*' amined him, and find that he fays not a word of
*' it, but denies it all/' A Ihamelefs aifertion,
and ftrangely exprefTed ! 1 likewife have examined
this Hiftorian, and from his account of things, it
appears to me as certain, as any hiftorical fadl what-
foever, that Jefus did openly foretel his refurreclion
to the Pharifees and whole body of the Jews. Thu$
our Saviour reprefenting the Jews and their Teachers
under the familiar metaphor of iheep and a flicpherd,
he profefTes himfelf the only true and faithful Teach-
er, or the good fliepherd to whom the (heep belong,
and who lays down his life for them, i, fays our
Lord, am the good Jhepherd '^ the good Jhepherd giveth
his life for thefJoeep, Therefore doth my Father love
me^ hecaufe I lay down my life^ that I might take it ^-
gain. No man taketh it from me^ hut I lay it down of
my f elf. I have power to lay it down^ and I have power
to take it again. This commandment have I received of
tny Father (k). Here, I fay, I cannot but think,
that the bleiled Jefus^ in the hearing of the Pharifees,
publicly foretels his refurredlion in the moll exprefs
and pofitive manner, in fuch manner as gives them
to underftand, that unlefs he fliould raife his body
from the grave, and return to life again, he would
be found difobedient to the commands of his Father.
Add, / lay down my life^ that I may take it again,
This commandment I have received of my Father, For
what good reafon our Philofopher, our moral Philo-
fopher^
[k) Joh, X. u, 17, I?.
Sect. Ill, Chriflian Revelation. m
fopher, was pleafed to alTure his Reader, that St. John
fays not a word of Ckrifi'^ foretelling his refurredi-
on, but denies it all, he is liimfelf beft able to in-
form the world. I Ihall only obferve, that this pu-
blic declaration of our Saviour, fo little fuits the com-
mon language of mankind, and contains in it fome-
thing fo very extraordinary and furprizing, fo much
beyond poflibility in the common courfe of things,
that it occafioned a mighty divifion among the yf'K;j,
as to the charader of Jejus. Many of them faid.
He hath a devil, and is mad ; why hear ye him f
Others again faid, Theje are not the words of him that
hath a devil^ and is mad. And, to juttify their opi-
nion, they appeal to a miracle he had lately done
upon a man blind from his birth. Can a devil^ fay
they, or a man that hath a devil^ and is mad^ open the
eyes of the blind ? Thus it is apparent, that the pre-
diction concerning the refurredion of JeJus was
made public to the world, well known to the Pha-
rifees, and no fecret in Jerufalem, Indeed, the par-
ticular time when Jefus Ihould rife from the dead is
not here mentioned or determined. But, when we
recoiled the fign of Jonas the Prophet, and that
therein our Lord exprefsly declared to the Scribes
and Pharifees, that ^he Son of Man was to be three
days and three nights in the heart of the earth ; they
could be at no lofs as to this article. And, upon the
whole, the Reader will judge,' whether our Philofo-
pher's charge of forgery againil Matthew^ is well
founded, or abfolutely falfe and calumnious.
I know not whether our Philofopher's inward
fenfe of truth, may not fometimes get the better of
his prejudices ; but he feems to allow, that the Pha-
rifees were foretold of the refurreclion of Chrifi.
*' The Rulers,'* fays he, " could not certainly
^' know by this fign of the Prophet Jonah^ that
" Jefus
112 ne Truth of the S£cT. IlL
*' Jefus was to die and rife again, and be fo much
" alarmed about it as to watch and feal the fepul-
*' chre, who believed his iliiracles no more than hi^
*' Mefliah-fhip, and confeqaently gave no credit to
*' his prediction (/)." Hei^, I lay, our Philofo-
pher feems to acknowledge, the Pharifees had a pre-
diction given them, concerning the refurredtion of
Jefus ; only, in his opinion, they could give no cre-
dit to it, becaufe they believed his miracles no more
than his Mefliah-fliip. But from whence comes
this Gentleman to know, that the Rulers of the
Jews did not believe Jefus to be the Meffiah ? Does
this article of his knowledge arife from any other
evidence than that of the Gofpel-hiftory ? And does
not the fame hiflory as exprefsly teilify, that the
miracles of Jefus were fo incontefLible, fo convin-
cingly manifeft to all the fenfcs of mankind, that
thofe Rulers, not being able to deny them, were
forced to avoid their influence, by afcribing theni
to the efficiency of Beelzebub / So fenfible were the
Pharifees of the truth of the miracles of JefuSy that,
though we find them, from fome Circumllances at-
tending thofe miracles, greatly divided in their con-
clufions, concerning the character of Jefus^ whether
he were of God \ yet no where do we find them dif-
fering in their opinions, as to the reality of the mi-
racles themfelves. Nay, fo far were the Pharifees
from objecting to the miracles themfelves, as if they
had been only meer deceit and impofture, that they
watched fefus when he fhould work them on the
Sabbath day, that from this circumflance they might
have matter of accufation againft him. It was this
circumftance, and not any fufpicion of impofture,
chat inflamed their indignation ; There are fix daySy
fay they to the people, in which men ought to work ;
in
(/) P. 17.
Sect. III. Cbrifiian Revelation, il%
in them therefore come and he healed^ and not on the
Sabbath day'm). In fliQrt, fo deeply were the Pha*
rifees fomerimes flruck ancj alarmed by the miracles
of Jefu^^ thofe Handing proofs of his power and
goodnefs, that, not able to rcltrain their angry and
revengeful pafTions, they came to he filled with mad-
nefs (n)» How then comes our Philofopher to tell
the world, " The Rulers of the Jews believed the
" miracles of Jefus no more than his Mefliah-fhip ? "
His philofophy is of a very particular complexion^
that enables him fo openly to contradict matters of
fad, fupported by the fulleft, the cleareft, and
itrongeft evidence. They did not indeed believe
Jefus to be the Meffiah ; this is matter of reafoning :
Bat they had it not in their power to difbelieve his
miracles ; this is matter of fenfible perception. And
it was his working them on the Sabbath-day, upon
which they pretended to conclude, He could not be
God,
'Tis true, our Philofopher would have it, that
*' their demanding a fign from heaven, intirriates,
" that they were not fatisfied, that he had done any
'' miracle, nor," fays he, " does Jefus's anfwer re-
** fer them to any." This demand indeed intimates,
that they were not fatisfied with thofe beneficent
iniracles that were done upon the bodies of men ;
thofe, as I have faid, they attributed to the power
of the devil. They wanted other fort of miracles,
a miracle from heaven, perhaps fuch a one as might
reprefent in the clouds, the Son of Man, or their
Meffiah^ pompoufly attended with all his hofts, taking
vengeance on the nations, and glorioufly triumphing
over them. Such a miracle might have hit the
tafte, and anfwered the expedations of that evil and
adulterous generation. But that generation having
Vol. I. P been
(«) Luk. xili. 14. {■») Luk. vi. 11,
#
1 14 ^he Truth of the Sect. IIL
been fo obftinately wicked as to rejevS the authority
of thole many beneficent miracles, that were fully
fufficient to convince the reafon of mankind, they
had no right to demand any farther or other miracle^
nor could fuch a miracle as they wanted, fuit the
times, or ferve to promote « the prefent defigns of
Providence. 0 ye hypocrites^ ye can difcern the face
of thejky\ buty fays our Lord, referring them ta
thofe miracles he had wrought among them^ and
which only fuit the kingdom of the Mejfiah^ can ye
-not dijcern thefigns of the times ? One would think,
that fo far, in common fenfe, is this demand from
intimating, that the Pharifees were not fatisfied,
that Jefus had done any miracle, that it rather inti-
mates quite the contrary. It is, as if they had faid,
we have feen a great many of your miracles here on
earth : But what are thefe 1 mean and inconfider-
able, within the reach of Beelzebub^ not proportion-
ed to the glory of the Mejjiah : Let us have a proof
of your power oil high, a miracle from heaven, Thu^
they fpoke in the wanton nefs of their heart, tempt-
ing our Saviour. They queition not the truth of
his miracles ;• they only want miracles of another
nature. Their opinion therefore, as to the truth
and reality of the miracles done by Jefus^ could ne»
ver prevent their giving credit to his predidion, in
the fign of the Prophet Jonah^ concerning his refur-
redlion. So that we may well reft ^fTured, that as
the Evangelift Matthew reprefents them, ^he chief
Priefls and Pharifees came together unto Pilate, faying ^
Sir^ ive remember that that deceiver f aid ^ while he was
yet alive y after three days I will rife again.
Our Philofopher concludes this article with two
remarks-, the firft relates to the time of the continu-
ance of the body of Jefus in the grave, or the ftate
of death. And this, he tells us, does not anfwer the
predidion,
Sect. III. Chrijlian Revelation. 115
-prediclion concerning the Son of man, thdt he
lliould be three days and three nights im the heart of the
mrth. " For Jejust' fays he, '' Uy but the time
^' of one day and an half, that is, two nights and
** a day, if he did that, for 'tis not known when
*' the body was gone •, only it could not be found
*^ at the end of the fecond night. So that \\t h.y
*^ but half the time of three days and three nlgLts
^< at moil [c),'" 'Tis needlefs to complain of this
fet of moral Philofophers their ftill repeating obje-
dions, without daring once to touch thofe anfwers
that have been fo frequently made to thv^m. I fhall
only here briefly explain thefc two diilerent forms
■of fpeech, after 'three days, and three days ^ and three
nights, which give occafion to people's cavils.
We are told by Mark, that Jejtis taugnt his dilci-
ples, that after three days he would rile again {f).
Now, the time here lignified by the phrafe, after
three days, when the refurrection fhould happen, is,
by the other Hiftorians, Matthew and Luke, reported
to be the third day ; each of themexprefbly declaring,
that y^p^ (aid to' his difciplcs, he was to be railed
again the third day. And Mark himfelf, in all other
inllances wherein he mentions the time of the rdlir-
redion, gives it out, as weU as the other Hiftorians,
to be on the third day. So that a man of candour,
when he compares things togecher, cannot but rell
fatisied that this phrafe, after thee days, as it Hands
in Mark, can (ignify no other time but the third day.
And certain it is, that in the language of the Jews,
when they reprefcnt an event happening after .0
many days, ISc. they plainly mean its happening on
the lall: of thofe days, ^f. Thus R^hohoam faid un-
to the people, Come again unto me after three days,
meaning, as the people understood him, on the third
dcy.
[p) P. 19. (/>} Markvili. 31.
Il6 7he Truth of the Sect. IIL
day, For,y2? Jeroboam and all the people came to Re-
hobo am on the third day, as the King bade them, fay-
ing^ come again to me on the third day (q). And we
know thaf the Rulers of the Jews upderdood this
form of rpeech no otherwife; for, in their addrefs to
Pilate^ haying told him, that Jefus had faid, after
three days I will rife again^ they beg he would com-
iiiand the fepulchre to be made fure (not beyond,
but) until the third day. Thefe phrafes therefore,
after three days^ and the third day, are frequently of
the fame import, or have the fame fignification.
Again, our Saviour tells the Jews, that the Son
of man fhall be three days and three nights in the heart
cf the earth. And as this phrafe, three days and three
mghts, here limits the ^ime during which Jefus was
to remain among the dead, what is the propriety in
the Jewijh language, or the principle of common
fenfe, that can hinder us from underiianding it in a
confiftency with thofe other phrafes, which exprefs-
]y declare, that Jefus was to rife again the third day ?
Such a form of fpeech may prove very {tumbling tp
pur Philofophei: ; but it was quite eafy and obvious
to the Jews, Thus the Egyptian, mentioned above,
vyho is faid to have fafied three days and three nights^
did eat bread ar^d drink water on the third day. And
when our Saviour exprelTes himfelf after the fame
manner, telling the Jews, that he was to be three
days and three nights in the flate of the dead, may he
not be allowed to mean, and may not the Jews be al-
lowed {p to underlland him, that he was to rife a-
gain the third day F 'Tis altogether unfair in our
Philofopher, to deny the Jews the privilege of
fpeaking, and the fenfe of ijnderftanding their own
language.
Sect. IH. ChriJiianRe<velatio72. 117
But, to reduce this form of fpeech, three days
and three nights^ info a phrafe more familiar to u$,
let it be obferved, that, in the language of the Jews^
a night and a day i^wxphysfov^ fignit]es no more than
when they fay barely, a day: For that thefe dif-
ferent forms of fpeech'are ufed promifcuoufly, and
what fpace of time they exprefs by fo many days
end nights^ the very fame fpace do they exprefs by
an equal number of days. Thus we are told, that
the rain was upon the earth forty days and forty
nights-^ and, denoting the fame fpace of time, it is
likewife faid concerning the fame event, and the
flood was forty days upon the earth (r). The mean-
ing therefore of this prediction, the Son of man
fhall be three days and three nights in the heart of the
earthy is plainly this, " the Son of man (hall be
*' three days in the itate of the dead/' And in the
room of three days and three nights^ I chufe to fub-
flitute three days^ a phrafe of the fame import ; be-
caufe it is inore familiar to our ears, and may there-
fore prevent all confufion in our ideas. Nor needs
our Philofopher fcruple to admit of it, as it can by
no means infringe the itrength of his objection.
Let it then be underftood, that Jefus tells the Jews^
as we would exprefs it in our language, that he was
to be three days in the flate of the dead : And the
pbje(^ion is this,
" The event, as it is explained by the Gofpel-
*' Hiftorians themfelves, does not anfwer the pre-
^' d.idion : For Jefus having expired upon the
" crofs about three afternoon on Friday ^ and re-
" turned to life again, as it is reported, on Sunday
" morning, towards the dawning of the day 5 it is
*' falfe, in fac^j that he remained three days among
f ' the deed." This is the objcdion.
And,
(r) Gen. vii. 12, 17,
ii8 The Truth of ^ the Sect. III.
And, if our Philofopher here means, that Jefus
did not continue in the Hate of the dead for the
fpace of three full natural days^ he is abfoluteJy
tight. But I hope he will acknowledge, what the
hillory puts beyond queftion, that he remained iij
that Hate " one whole day, and part of two other
*' days/' Indeed, it would be idle to go about to
determine, what proportion the time that Jefus re-
-mained among the dead bears to the fpace of three
full natural days; but let it be two thirds, or, as
the Gentleman would have it, one half of that
Ipace : This notwithflanding, ii) common lan-
guage, it is true, that Jefus was three days in the
Hate of the dead. We learn from Suetonius^ that
Pifa^ before his murder, had lived fix days in the
charadler of defar ; and Pifo himfelf, in his fpeech
to the foldiers, as Tacitus reports it, mentions the
fame fpace of time : " It is now," fays he, " fix
*^ days, or, this is the fixth day, fince I was a-
*' dopted C^far (j)." And, upon the authority
of the fame T*^^////j, who tells us, that *' P;yo lived
'* but four days in that character (j) ;" would
it not be ridiculous to object againft the truth of
this point of hiftory, and to maintain, that Pifo
bore the charadler of C^efar only two thirds of the
time alledged ; *' And," in our Philofopher's learn-
ed refledtions, '' according to common computatl-
" on, and common fenfe, ijx days can never be
*' four days ; nor can any man make them fo, tho'
^' he preach fix days about it/' The matter is, if
we include the day of his adoption and the day of
his murder, Pifo lived fix days in the ftate of a
Prince. This, I fay, is common computation and
common fenfe. And, after the fame manner, in-
cluding
(s) Suet. In Galb.' cap. 17. Tacit, hid. lib. i. cap. 29.
ftj Id.. ibid. cap. 48. Vid. cap. 19.
Sect. III. Chrijiian Reve/aficn. 1 19
eluding the day of his crucifixion and the day of
his refarreclion, Jefus was three days in the itate of
the dead. And what is more common among man-
kind, than in their account of the continuance or
duration of any event, to include the firil and lall
days, the day in which it begins and the day in,
which it ends ? Thus the IJraeliles and Syrians pitch-
. ed one over againit the other feven days ^ and yet
in the feventh day the battle was joined («). Thus
like wife in the cafe of Cornelius^ Four days ago^ fays
Cornelius to Feter^ I was fafting until this hour \ and
yet it is apparent, that the day of his faft, and the
day when he fpoke thus to Peter (very probably
before noon) mufl be included, in order to make
up thofe four days ago {x). Nay, the Gentleman
himfelf feems to have llumbled into this way of
computing days ; for in his blundering account of
the appearance of Jefus to the two Difciples going
to Emmaus ; " ^Tis improbable (fays he) that Si-
*' mon Peter y who had, no longer than three days be-
*'/<?r^, eat, drank, and prayed with him, and
'' fought for him, fhould now walk with him a
" confiderable way, and hear him difeourfe a con*
" fiderable time, and not know him (7)." So
that our Philofopher's objedion, upon this article^
has no countenance from common language, com-
mon computation, or common fenfe j which all ju-
flify one's faying, Jefus was three days in the ftate
of the dead.
Our Philofopher's other remark is this : " If no
" fign was to be given to that evil and adulterous
*' generation, but the fign oi Jonas the Prophet, the
" only proof of Jefus being the Meffiah^ depended
*' upon that fign being given, or that prophcfy be
"ing
(u) I Kings XX. 29, (x) Aas x. (y) P. 43-
126 The Truth of the Sect, IIL
" ing fulfilled, to the fatisfac^ion of that evil and
*' adulterous generation. But, as Jefus did not
" appear after his refurredtion to them (but to his
" difciples only) that prophcfy was not fulfilled in
*' fad (2)." Here the Gentleman feems to think,
that Jefus had promifed to appear, after his refur-
ledtion, to that generation ; but no fuch promife is
any where made. And for what good reafon our
Saviour did not appear to all people, but to his Dif-
ciples only, I ihall have occafion afterwards to ex-*
plain. At prefent, I Ihall only obferve, that our
Philofopher thinks cmite out of character, or has no
underftanding of the nature of things, when he af-
firms, that this fign of Jonas the Prophet, as it here
fignifies the death and refurreBton o^Cbrift^ was not
given to that evil and adulterous generation. Ac-
cording to my phiblbphy, I am led to think, that
this fign was given, not only to that generation,
but to all generations after. The fign foretold, is
the continuance of Jefus three days among the dead^ and
his riftng again the third day, Thefe are matters of
fadl, and if there was then fufficient evidence (as in
the courfe of this argument 1 fhall (hew there was)
for the truth and certainty of thefe fadls, the fign
was undoubtedly given to that generation ; and
while that evidence is preferved or continues, the
ilgn is flili fet forth to the obfervation of mankind
hi all fucceeding ages and generations. So that this
prediction, for ought our Philofopher has yet faid,
was certainly fulfilled ; and there is nothing here
that can lefTen the credit of the Gofpel-hillory. At
the fame time, the Gentleman may remember, that
that fort of miracles which the Jews wanted, figns
from heaven^ attended the fulfilling of this predivfti-
on, whereby even their unreafonable demand was
lb
Ij fsijP. 20.
SfecT. III. Chrlflian Revelation, lii
{o far anlwcred ; ^here was darknefs over all the
earth : ^the vail of the temple was rent in twain^ from
the top to ttic bottom : ''the earth did quake : 'The rocks
rent : The graves were' opened, and many bodies of faints
which Jlept, arcfe, and came out of their graves^ and
went into the holy city^ and appeared unto many.
Thus tar I liave juitiiied the Evangcliil Matthew^
in- his repreiencing the chief Friefls and Fharifecs as.
iipprifed of the refurredion of Jefus, I Ihall now
confider, wivat the Gentleman alledges with rcfpciflr
to the prediciion of the refurreClion, faid to be made
to the Difciples.
And here, fays he, " According to three Evan-
*''• gel ills, I find, that Jefus had foretold his death
^'.and I'efurrecfion, no lefs than five times to his
*' Difciples only f^?)." Very well, may nc^t the te-
flimony of three Evangeliits be allowed fnlficienc e-
vidence as to the truth of this article ? No ; "- There
" isreafon tofafpect," fays our Philofopher, '' all the
'' predictions of the refurreclion, inferred in St. Mat-"
" thew^ St, Mark^ and St. Luke^ to be forgery (h)^^
And what is this mighty reafon \ Why, Jefus is
laid to have foretold his death and rcfarrection to
the Twelve, as plainly as words could expi-cfs it ;
and yet, by their own confellion, they under ft ood none
cf thefe things^ and this faying was hid from them^ nei-
ther knew l^ty the things which were fpoken. • An ho*
nefl declaration, one Ihould think, and a flrong pre-
fumption of their liixierity, as meaning only to tell
naked truth. '' But (fays the Gentleman) 1 amjea-
" lous of fome fraudulent dcfign, by this unaccounr-*
" able confeffion. Sure, this is a. furprifing as any
'* thing in the Gofpels, that twelve men together
•' fhould not underlland fuch plain expreilions*
'' For their underil:anding, or this palTage is to
Vol. I. C^ '' be
(a) P. ao. ih) P. 24.
122 Hoe T^ruth of the Sect. III.
" be queftioned {c)^ With all my heart; let their
underftanding be queftioned. But did they not un-
derftand what was meant, by a matfs being mockedj
andfpitefully intreated^ end Jpi tied on ; his being jcour-
ged\ and put to death \ and the third day rifing again ?
Yes, furely, they underftood the meaning of thefe
plain exprellions, and underftanding them in their
plain, common meaning, Peter ^ when he firft heard
them, took his Majier^ and began to rebuke him^ f^y^^^y
Lord^ this fhall not be unto thee. Upon which, our
Saviour gave Peter fo fevere a check, that at any
time after, when the fame prediction was repeated,
the Difciples were afraid to afk him about it. But,
if it be thus certain, that the Difciples underftood
the meaning of this predidlion ; why is it ftill faid,
they underftood none of thefe things^ and this faying was
Ipid from them^ neither knew they the things that were
fpoken? Now, may not our Philofopher, for the
fake of his neighbour's characT:er, condefcend to rake
this paiTage by its beft handle, or to put the moft
favourable conftrudion upon it, fo as to make
things, if poffible, to conlift and agree together ?
God forbid I fliould defire the Gentleman to forega
his charadler, to forfake, on any confideration what-
foever, the nature and relations of things, or in any
inftance to go crofs to their information. No, lam
willing to go along with him in a religious regard
to thefe principles : And, in this courfe, I am in
hopes we fhall be able to difcern, in what particular
fenfe the Difciples are faid not to have underftood
this predidlion of their Mafter.
Here then let us recoiled:, that as the Apoftles had
come to reft confident, that Jefus was their Me(fiah\
fo they went upon a perfuafion, firmly rooted in
their minds, that here on earth no oppofition fhould
ftand
(0 P. 23.
Sect. III. ChriJIian Revelation, 123
ftand before their M^^^, that he would appear a glo-
rious triumphant conqueror, and abide for ever, not
fubjedt to death, an univerfal Monarch, having the
Gentiles under his dominion, reigning alv^^ays invin-
cible in great power and majetty . And, no doubt, they
expedled, what appears to a Philofopher extremely
natural, but provides the Gentleman a fubje(ft of ridi-
cule (^), that in this kingdom of the Mejfiah^ they
jfhould be no inconfiderable perfonages. Such, Ifay,
was the nature and relations of things, as the Apo-
it'les apprehended them in the charader of Jejus
their Mejjiah. Now, when they are told, that this
very perfon fhall be delivered unto the Gentiles, and
ihall be mocked, and fpitefully intreated, and fpitted
on, that they fhall fcourge him, and put him to
death, and the third day he fhall rife again ; can any
man think it poflible for them to comprehend, how
fuch violent contradidions can ever have an exiflence
In the character of their McjJiah ? Before they could
conceive the poflibility of fuch events, they muft
either renounce the character, which they and the
whole nation had formed of their Meffiah 5 or they
jnult deny Jefus to be that perfon. But, as neither
of thefe was capable of entering into the thoughts of
the Apoflles, and they were refolute in adhering to
the national opinion about the Meffiah, and to Jefus
as that perfon ; this, beyond queftion, put it out of
their power to fufped, that ever fuch predidions
fhould be feen accompliflied in the cafe of their Ma-
iler. And does not this clearly fhcw us, in what
particular fenfe, or how truly and juftly it is faid,
that they underftood none of thefe plain expreflions,
wherein Jefus foretold to them his death and relur-
reclion ? It was therefore the nature and relations
of things, as they apprehended them, in the chara-
cter
M P. 35-
124 ^^^' '^ruth of ihe Sect. IIL
fter of their Mejfiah^ or, in common language, it
was their prejudices that occafioned their under <
flLiHiciing none of th'efe things, that hid this faying
from them, the third day I will rijeci^ain\ fo that
they knew not the thntgs that were fpoken ; they were
not able to reconcile fuch predicfions to the char^-
cler of their Meffiah^ but elteemed them quite con-
i:r^di(5tory. No wonder then, when they heard
Jefus repeating thefe predictions, and flill infilling
"Upon his being involved in fuch melancholy events,
that ihz Apoiiles came to be exceeding forry» Nor
can the nature of things highly commend the'jull:-
iiefs and delicacy of our Philofopher's wit, while h^
ridicules the Apoftles in this fituation. '■^ 'lis,''
fays he, '' equally flrange, that they fliould beforry
" for what they did not underftand ; as that they
*' ftouid^ not underftand vyhat the}^ were forry for ;
" except they were forry they did not underftand
^' U (:)." ' ^iid rides?'— 'T\s equally ftrange,
|:hat the Gentleman fliould laugh at what he does
r,pt underftand ; as that he fhbuld not. iinderftanc}
)vhat he laughs at, except he is laughing he does not
underftand it. * ' -
But, our Philofopher goes farther, and would
perfuade us,froni the Evangelifts Luke and John^ that
this article of our Saviour's foretelling his death ancj
refurre^ion, is nothing but meet forgery. And, for
jthis purpofe, he informs us, that in their account of
this prediction, as it was made to the Difciples, by
the Gentleman's calculation, for the third time ;
while' Mj/M'^i^ and Mark diftindly report, thap
jejus foretold, not only that he fhould be deliverc4
into the hands of men, but that he iliould be killed,
and the third day rife again ; we learn no more
froni Luke, than thai Jefus faid, the Son of man fi all
he
[e) P. 22.
Sect. III. Chrijlian Revelation. 125
he delivered into the hands of men ^ without hinting at
his death and refurreclion. '• Now/' fays our Phi-
lofopher, " if Jefus then foretold it, as St. Matthew
" and St. Mark lay, 1 wonder St Luke did not men-
" lion it." This (continues he) '^ like a ray of
" light, difcovers that jome enemy to truths in the
" nighty has jown tares among the wheat (/) : "
Meaning, that by Liike\ relating no more, the
whole forgery becomes apparent. But, granting
that what St. Luke here reports was (aid at the pre-
cife tipie, tp which Matthew and Mark have affixed
their account of things, wluch no man who attends
to the hiflory, can well imagine ; by what rule or
maxim in philofophy does the Gentieman pretend to
teach us, chat by St. Luke's telling us only a part of
the prediction (which, a little before, he had men-
tioned in all its parts) we mult conclude, that what
more is reported by the Evangeliits Matthew and
Mark^ is forgery ? I viokntly fufpcd:, that, not-
withftanding our Philofopher's great zeal for truth,
which infpired him to engage in this arguipent, this
hisufe of philofophy mult be held a daring proltitu-
tion of the heavenly gift, naturally the powerful
guardian of truth, but here enforced to ferve a man's
prtjudlces, and to do the dirty work of the poorefl:
Ibphiitry. Of fo extraordinary a nature is this
Gentleman^s way ot' reafoning, that it puts it in a
man's power, in moft inilances, when two or more
Hiilorians take notice of the fame event, to prove a
forgery upon which of them foever he pleafes, either
npon the one or the other, as his defign may deter-
mine him. Here we mult think, Luke is a faithful
Hiltorian, worthy of credit; and Matthew and
Mark are void of veracity, not to be trulled ; be-
caufe, forfooth, it anfwers the Genrleman^s purpofe;
(/] P. 22.
126 The Truth of the Sect. III.
But, had his defign fo directed him, his Logic, with
the fame eafe, would have proved quite the contra-
ry. PolTibly, our Philolbpher may claim Tome ex-
emptions and privileges peculiar to himfclf; but
Ihould any other man employ his philofophy at this
rate, the World, 1 am afraid, muft judge him a con-
temptible babler, unworthy the name of a Philofo-
pher, and deferving to be hilTed out of the Repub-
lic of Letters.
But, the Gentleman's evidence, which he pre«
tends to fetch from the Evangelift John^ rifes higher,
*' As I have not,*' " fays he, " mentioned what
*' St. y(?/?;^ fays of C^rz/^'s foretelling his refurredi-
" on to his Difciples ; left it fhould be thought I
" ftifle his evidence, I have examined him, and find,
'' that he fays not a word of it, but denies it
" all." As I have already confidered this bold,
fhamelefs afiertion, and from 7^^«'s account of things
made it appear, that, in the prefence of his Difci-
ples, Jefus foretold his refurreiflion to the Jews ; 1
lliall here further explain, that this Evangelift has
likewife informed the world, that the fame events
were foretold to the Difciples alone. I know not
what might be the effect of our Philofopher's re-ex-
amining this hiftory ; but every man of common
eyes and common underftanding, who reads from
ver. 31. of chap. xiii. to chap. xvii. muft fooa
be fcnfible, that thefe predidlions are frequent-
ly repeated, urged, and prelTed upon the Apoftles.
Now^ fays our Lord to his Difciples, is the Son of
man glorified^ and God is glorijied in him^ If God he
glorified in him^ God fijall alfo glorify him in himfelfj
and fhall flraightway glorify him. Little Children^ yet
a little while I am with you. Te fhall feek me ; andy
as Ifaid unto the Jews, whither I^o ye cannot ccme^ fo
now I fay unto you. This, it would feem, ftruck the
Difciples
Sect, III. Chrljiian Revelation, 127
Difciples with fome profped: of great danger, fo that
being greatly alarmed, Simon Peter faid untohim^ Lordy
whither go eji thou ? Jefus anfwered him^ whither I go^
thou canfi not follow me now ; hut thou foalt fodow me
afterwards, Peter faid unto bim^ Lord^ why cannot I
follow thee now ? I will lay down my life for thy fake*
But fuch was the danger jull now approaching, and
wherein they were immediately to be involved, that
JefuS' giwcs Peter to underiland, that the cock fhould
not crow^ till he had denied him thrice ; fo far would
he be from having the fortitude, on this occafion,
to lay down his life for his flike. Thus the Apo-
llles, flill alarmed with impending dangers, are
greatly troubled, and forrow fillcth their hearts.
Upon which, our Saviour goes on to comfort them,
teUing them, that he was indeed to leave the world,
but it was in order to go to the Father, and he
would come again unto them. Nor fhould it be
long betwixt his leaving them, and their feeing him
again. A little while^ fays our Lord, andyefhall not
fee me^ and again a little while and ye floall fe me^ be*
caufe I go to the Father. But the Apollles not
knowing what to make of all this, our Saviour em-
ploys a flrong image, to reprefent to them the ine-
vitablenefsof their forrow, and its fhort continuance;
and, at the fame time, the certainty of their joy, and
how fecure they lliould be in its pofTeffion ; both which
fliould arife from what was immediately to befal him.
Verily^ verily^ I fay unto you^ ye fhall weep and laments,
hut the World fhall rejoice ; and ye fhall be forrowful^
hut your forrow fhall be turned into joy, A woman
when fhe is in travail hath forrow^ becaufe her hour is
come ; bitt^ as foon as floe is delivered of the child^ fhe
remembereth no more the anguifh^ Jor joy that a man is
horn into the world. And ye now thcrejore have for-
row \ hut I will fee you again y and your heart fJ? all r^-
joice,
128 The Truth of the Sect. IIL
joice^ and ycrur joy no man taketh from you. A cafe, in
its caufes and efFecls, with valt propriecy reprelen li-
ed'By the above image. But neither yet do the
Apoftles herein underitand the meaning of our vSa-
viour. So that, he tells them plainly, I came ^ fays
OUT Lord^ forth from the Father] and am come into
the world : Again I leave the worlds and go to the Fa-
ther, This, at length, the Apoftles fcem to imagine
they had fome notion of. But our Saviour ftill Jets
them know, that dangers are at hand, that they
ihould all forfake him, and leave him alone in the
hands of his enemies. Behold^ fays our Lord, the
hour cometh^ yea^ is now come^ that ye /hall be fcatter-
ed^ every man tjo his ozvn^ and fh all kaie me alone ; and
yet 1 am not alone^ hecaufe the Father is with me. And
thefe things I have fpoken unto you,, that in me ye m^ght
have peace. In the world^ ye fJjall have tribulation ;
hut be of good cheer,, I have overcome the world. Thus
our Saviour forewarns his Difciples of impending
dangers, and comforts them in the profped of fpefcdy
and certain deliverance, of fucceeding joys, which
no man taketh from them. He tells them, that he
is to go away, and to leave the world ; — that he is
to come again, and theyfhall fee him; — that he is
to go to'the^'Father, in whofe houfe are many man-
fions, where he is to prepare a place for them. And
this, fays our Lord to his Difciples, I have told you,,
before it come to pafs,, that when it is come to pafs,, yr
might believe.
Now, in all this, is there not a word concerning
the death and rcfurredion of Jefus Chrifi,, nothing
that intimites fuch events .to his Apoftles! It is
unimaginable to me, in what particular fenfe the
Genrleman'sphilofophy directs him tounderftand thefe
paflages. Does not C/rf/fs leaving the world figni^
fy his death ? Does not his coming again, when his
Difciples
Sect. II L Chrifaan Revelation i 129
DiTcipIes lliall fee him, fignify his refurrecflion I
And, does not his going to the Father llgnify liis
aicenfion r It feems a problem, only to be fblvcd by
our Philoiopher, whether he has ever read this hi-
ftory. But I muil elleem it iyll more furprifing,
that he takes upon. him to allure us, that this Evan-
gelitl denies it all, air that the other Evangelifts
have reported concerning the predictions of the
d.eatii and refurrecl:ion oi Jefus ! What is the com-
plexion of the Gentleman's philofophy one may think
pretty apparent ; and indeed it feems to intiile him
to entertain the world with very bold afTcrtions, that
openly infuit, and would inthral the common fenfe of
mankind.
But our Philofopher's evidence from the Evange-
\\i\John^ for proving the predidiions of the refur-
reclion to be forgery, is not yet ended. He goes
on, and would have us believe, that this EvangeliO:
fpeaks out the truth, and has betrayed the chear*
'* St. John^ fays he, tells the moft probable truth,
*' that the Difciples knew not any prophefy, that
*' Chrtji was to rife again. What elle do theib
*' words mean ; they knew not the Scri-ptiires^ that he
** jiutft rife again from the dead (h) '^ If St. -John
*' means the Scriptures of the Prophets, how fliould
*^ they f for none fuch are to be found (/)•''' But
does the Gentleman here delign his Reader Ihould
underftand, that St. John means to inform the world,
that, as the Difciples. knew not any prophefy, that
Chrift was to rife again ; fo neither is there any fuch
prophefy contained in the Old I'eilament ? So far as
^ am able to underitand common language, it appears
to me, that this Evangeliil plainly in rends the clean
contrary. He tells us, that Mary MagdcLne^ who
Vol. I. R was
(h) John XX,' 9« (i) P. 23,
1
130 The T^'iith of the Sect. 111.
was early at the fepukhrcy having given them no-
tice, that they bad taken away the Lord out of the /<?-
fulchre^ both he and Simon Peter ran immediately to
the lepulchre ; and that, miffing the body^ he him-
felt beUeved, as th(^ women had iuid, that they had-
taken away the Lord out of the lepulchre ; for as yet
they knew not the Scriptures^ that he mufi rife again from
the dead. And is not this plainly telling the world,
that though in the Scriptures it is foretold, that
C^r//? mult rife again from the dead; yet at that
time, to which the Evangelifi refers, they knew
not {o much ? Nothing more obvious. Nor has
the Gentleman reafon to ailedge, that in the Old
Teflamcnt there is no prophely to be found relating
to the refurreclion of J ejus. He may for himfelf
explain fuch palliiges, as his ov/n notions of things
will permit him. ^In fcXt, it is certain, that the A-
pollles infifh upon fuch prophefies and from thence
go about to rruve the necefTity of Chrifi's rifing a-
gdn fron .: . aead. No truth therefore isherefpo-
ken otK by the Evangeliil John^ that difclofes a
cheat, or that fafiens a forgery upon the other E-
vaiigelifls. The direct contrary is plainly intima-
ted. It is indeed apparent, that notwithftanding
thofe prophefies, and the exprefs declaration of Je/us^
himfelf, that he was to fuffer death, and to rife a-
gain, the Difciples neither foreknew, nor exped:ed
the refurreclion of their Mailer : But this, as I
have already explained, neceffarily arofe from their
prejudices, or from the nature and relations of
things, as they apprehended them in the charader
of their Meffiab, So that onr Phiiofopher's premifes
are very good, nothing can be truer ; the Difciples
nether foreknew^ nor expe^fed the refurreBion : But his
conclullon is wretchedly bad, nothing can be falfer ;
therefore
I
Sect. III. Chriftian Reve/aiioji. 131
therefore, " there was no prophefy concerciing this
^' event, nor did Je/tts himfelf foretd it/'
I have here only further to oblerve; I am forry
our Philofopher gives himfelf leave to ad: fo mach
out of character, as to overlook all [he beauties in
the condudi of other people, and to be only concern-
ed to find out blemifhes, or to be pointing them out
where they are not to be found. In feveral in-
flances, our Saviour, when he foretold his death and
refurreclion, chofe to do it to his twelve Difciples
only. Now, from this oircam fiance, the Gentle-
man is pleafed to infmuate, there is reafon to fufpecl,
ihat the whdle of this prediction was the contrivance
of the Apo!^ les, and that they gave it out to have
'been made to themfelves only, that they might pre-
vent a detection from other people. Men's preju-
dices make them capable of conceiving things in a
ftrange light. But ^cis great pity that a morrJ Phi-
Jofopher flbould be lb far carded away, as to put the
woril conitru'ftions u.pon the belt aftlons. In two
inltances particularly-, out Saviour is very pointed,
in explaining xo his .Apolties the circumltances of his
death. Behol^.^ -fays our Lard, we go up to Jerufa-
iem ; and the Son of man Jh ad be delivered imto the
' chief F r lefts ^ and unto the Scribes'^ and they Jjhall con-
dcinn him to death ^ and ftoall clehve'\htm to the Gentiles :
And they jh all mock him ^ and fh.ll Icourge hrn^ end
ft) ail [pit uvon him. and jh all k /-' him [k). That tliere
was good reafoh for the tJlelTcd Jejus his being fo
particuilar to his A.pottles, every coniiderare man
will conref-;. Bat, as it fometimes h;.ppercd, that
our Saviour came to be valtly popular, fo extremely
high in the aifections of the people, that they wc-iild
liave run all hazards to- preferve him \ had he public-
■ 'y
(k) Markx. 32, 33.
l^Z The Ti'uth of the Sect. Ill,
ly exprefled hinifelf in (o particular a manner, and
openly told the Jews^ that the chief Priells and
Scri bes, had formed a defi^n to murder liim, or to
deliver him up to the Gentiles to be crucified; would
not this have expofcd thofe Gentlemen to the fury
, of an enraged multitude, who, in a fit of their paf-
iion for Jefiis^ might have been hurried on to take
vengeance. of thofe his mortal enemies? How, in the
pature and relations of things, fuch an event could
have been prevented, is not very obvious. Was it
not then wife and prudent, kind and beneficent, a
inoft peaceful and generous difpofition in Jejus^ that
he was thus particular to his Apolllcs only, and laid
no more in public to the bulk of his Difciples, or to
the Jews^ but in general that he was to be delivered
into the hands of men, and to be llain ? Nay, even
thus much he frequently reprefents in figurative ex-
preflions; and fo delicate is he upon this matter, that
lie forms, as it vvere, an CKcule- for his murderers;
No man^ fays he, taketh my life from me^_ bat I lay it
down of my j elf ; / have power to lay it down^ and I
have power to take it agam, 1 confefs, in fome of
his parables, Jefiis fets forth the chief Priells and
Scribes, as they underilood it themfelves, as the
perfons who Ihouid put him to death : But, 1 fay, as
pne may learn from two of thofe predictions, viz^
the lil and 4fh, tranfcribed by the Gentleman, it h
only to his Apoftles that in exprefs terms he menr
tions the particular perfons ; in all other inftances,
whether to his other Difciples or to the Jews^ as ap-
pears, not only from the other predictions in the
gentleman's coUecliqn, but from feveral other paf-
fages, he foretels the event in general terms, in pa-
rables, or in figurative e^^prefFions, and this I cannot
l^ut apj^rchend, mull be counted a great beauty in
the conduct of our blcfled Saviour.
Thus
Sect, III. Chrijiian ReveLtion. 133
Thus it appears (in contradiction to our Philofo-
pher ( X) '^ There is no realbn to lulpccl all or a-
*•' ny or the predictions,' concerning the rcfurredion
" ofy^/«^, inferted in "^i, Matthew ^ Si* Mark ^ and
^^ Si, Luke ^ to be forgery."
So that I now come along with the Gentleman,
to C( nfider the Jecond period of time, which reaches
from the death of Chrtfl to his relurredion : Upon
which our Philofopher pretends to Ihow, that the
fepulchre was neither fealed nor guarded; and that
in the cafe of the foldiers there could be no bribe.
Upon the former article 1 have made it evident^
that Jefus did certainly fnretel his death and rcfur-
rection to the chief Prielfs and Pharifees, and with
more particular circumltances to his twelve Apoitles.
What evidence, therefore, 'againfl the fealing and
guarding of the fepulchre, our Philoiopher pretends
to bring from the cafe of'fuch predictions having
never been made, cannot be aidmitted. So that there
can be here no ground for this ibrt of reafoning:
The prophefy of Jcfus. concerning his rifing again,
was fo'far from being publicly known to all 7^-
rufalem, that the Difciples did not know it. For
all the Evangeliilsiliew, that a refurredtion was
what they did not expect. Then how iliould any
any body elfe know it ? And if fuch prophefy
was not known, how iliould the fepulchre be
" fealed and watched (;;y) I " 1 fiy, as there is up-
on this article no foundation for any fuch reafoning,
I ihall here confider v/hat our Philofopher propoles
from other topics.
" And (fays the Gentleman) if we take the opi-
.*' nion of the chief Priclts and Pharifees from their
C' ^vvn words, as delivered by St. Matthew^ they
" belie ve4
134 ^^^ Truth of the Sfecx. Ill/
'" believed Jefus was a deceiver ; and appear afraid
*-' not of his rifing in the day, but of the Difciples
'' Healing him away in the night {ri). " But that
the chief Priefts and Pharifees had no apprehenfion
of this nature, and cannot therefore be underllood
to have fealed and guarded the fepulchre, our ir*hi-
lofopher labours to prove from the fituation of the
Apoftles, their having no expedation of the refur^
reclion of Jefus ; and no defign of Healing away his
dead body, as^ the Gentleman's bold unfortunate
friend, Mr. Woolfton^ took upon him to alledge.
That the Apoftles had no profpedl of the refur-
reclion of J ejus ^ but upon his crucifixion, gave up all
for loil, without having any defign npon the dead
body, is a moil certain truth. But how fhould the
chief Priefls and Pharifees have come to know thus
much concerning the inward fentiments of the A-
poftles? " Why, (fays the Gentleman) fuppofe now
*' the Priefts and Pharifees went the next day to
*' fet the watch, as St. Matthew reports, did they
^* not look into the fepulchre to fee if the body was
*' there I And if they faw the body, they muil:
" needs fee how it was fpiced, and preferved for
'' keeping, if it was done ; they could not fee one
" without the- other. And would they not then,
^' being witnefTes of that, have taken the foldiers
^' back again with them, refting contented that the
^' Difciples knew nothing of any prophefy of his
" rifing again, and therefore could have no defign^
^' under that pretence, to fteal away the body, and
" report he wa-s rifen (<?). " Thus it was that the
Rulers of the Jews entered into the thoughts .and
defigns of the Apoftles. And if Politicians ^re fo
foon fatisfied as to people's defigns, and are fo eaCly
put
(«) P, 29. (0) P. 25,
Sect. III. Chrifllan Revelation, 135
put off with fnch appearances, where their own in-
tereds are concerned, it is as ftrange as anything
that has furprifed our Philofopher. The chiet Prieits
and Pharifees found the bcdy buried after the com-
mon manner, wound in hiendoaths with, the f pices ^ ^!s
the manner of the Jews is to bury ; and does the
Genleman really think, that from hence they come to
conclude, and to relt contented, the Apollles had
no defign of lleaHng away the dead body ? Having
been foretold of the refurredion of 7<?/^/j, they ap-
prehended greater danger from the opinion prevail-
ing, that he was rifen, than from any thing that
had yet happened 5 and, I incline to think, that Ru-
lers and Minifters of State know mankind too well
to venture their own and the nanon s fafety upon the
certainty of luch conclufions as this of our Philofo-
pher's. In pulhing on his reafoning, he propoles in-
deed this very wife queflion, when they found the
body buried in common form^ " Would they, fays
*^. he, expofe themfelves to ridicule by fetting a
" watch, and fealing the fepulchre {f) I " Why
truly^ in my apprehenfion, as the chief Priefls and
Pharifees had inltnuated to Pilate, that his Difciples
might come by night and fteal him away^ and had no
reafon from what they faw at the fepulchre to abate
their fufpicion, had they not taken this precaution,
they would have become the objecfls of the julteft
ridicule. It cannot therefore but be allowed, that the
parts of this hiftory, do as yet very well confift and
agree together.
But our Philofopher will needs have the Apofiles
honefl men in one article, " their having no defign
" to fteal away the dead body ; '* that he may
prove them villains in another articlCj " their re-
" porting
136 TThe Truth cf the Sect. IIL
^' porting the fealing and watching the fepulchfe.'*
Conlider now their cafe: " I'heir Matter was dead,
*^ and they are to contrive to Iteal away his body :
^' For what ? Did they expect to make a King of
" the dead body, if they could get it in tiieir
^' power ? Or did they thmk, if they had it, they
" could raife it to life again I Or, if they trCifted fo
'^ far to their Malter's p red id ion as to cxpedt his
*' refurredion. (which 1 think it is evident they did
*' not) could they think the refurrection depended
*' on their having the dead body ? It is in all views
^' abfurd/' Thus our Philofopher is pleafed to a-
dopt the Chriftian reafoning, whereby it is demon-
ilrated, that the Difciples could not poflibly be guil-
ty of Itealing away the dead body, and pretending
y^jwasrifen. And fays the Gentleman, " Are
" not thefe reafons as ftrong againlt the Prieits and
*' Pharifees fetting a watch to prevent the Difciples
*' ftealing the body; as it is, that the Difciples
" fhould attempt it ? Could not thofe think and
*' reafon thus as well as thefe? Why ihen fhould
" they take thefe unneceflary precautions I Here
*' the abfurdity of guarding againft a fraudulent re-
*' furredtion is well fliewn {q)" But here our Phi*
lofopher has not well confidersd the nature of things.
The force of this argument, on the fide of Chrittia*
nity, proving, that the Apoltles. cannot be fufpeded
of ftealing away the body of Jefus^ depends upon
the fituation of the Apoilles in thJr notions of
things, their views and interefts, which, we certainly
know, could in no fort be anfwered without having
Jejus alive among them : And this certain know-
ledge we have from the Gdfpel-hiftory, wherein
they intermix their own with that of their Mafter.
But
{q) P. 29, 50.
S E c T . IIL Cbyijllan Revelation, I'X'f
But Iiow was it poffible for the Priefts and Pharifce^
to know thus much concerning the Apoillcs? It is,
1 believe, one of the odded quefcions ever urged by
aPhilofopher ; ^' Could not the Prieits and "Phari-
fees think and reafon what part the Apoltles
ihould acl with refpccl to the body of Jejus^ as
well as the Apoltles themfelves could do \ '' If
this ilrange .queilion deferves any anfvver, I fay,
TeSy provided the Prieils and Pharifees had been
equally confcious of the views and fentiments of all
that palTed in the minds of the Apoltles. But hovv
they Ihould have come by this confcioufncfs, 1 know
not; Perhaps our Philofopher may be able to in-
form us. The reafons, therefore, in the cafe of the
Apoltles, fliewing them incapable of conceiving any
defign to fleai away the body, being altogether un-
known to the Rulers of K.\\tjews^ could have no in-
fluence over them to prevent their watching the fe-
pulchre. Nay, had they fent abroad their fpies and
got intelligence, that there was no defign among*
the Difciples to ftea laway the dead body ; yet, fu re-
ly, having been forewarned that Jejus was to rife a-
gain, good policy or common prudence, would have
obliged them, in a matter of fuch confequence, to
have taken this eafy precaution of watching the fe-
pulchre. In fliort, the Chriltian argument whicli
our Philofopher here infilts upon, and which he con-
feifes well Ihews the abfin-dity of a fraudulent refur-
rection, is this; '" The Apoltles, without the re-
" furrection of Jtfits^ and their having him alive a-
" mong them, had no meafures to purfue, no in*
'^ terelts to ferve : And therefore, as they could noc
^' pretend to reltore life to the dead body, they had
" no temptation, and could not be guilty of itealing
'' it away.^' But the Jezvijh reafoninj^ is this ;
" The Apoltles, upon affuring the peo^ h tliac z^-
Vol. I. S '' ju^
138 Tke Truth of the Sect. III.
" fus was rifen, without iliewing him alive, niighc
•' carry on their former plot; And therefore, topre-
^' vent their being deteded, might come by night
" and ileal him away." Nor, in their fenfe and
view of things, was it pofTible for them to reafon o-
therwife. Having therefore no knowledge, or, if
the Gentleman would rather like to have it thus ex-
preiTed, having no abfolute certainty, c'f the notions
and fentiments and views of the Apoflles, and that
they could pretend to nothing without being able to
fliew Jefus alive j but fufpecl:ing that the Difciples
might come by night and fleal him away, and fay
unto the people^ he is rifen from the dcady fo the lafi
error fhall he worfe than the firfi. It was this fufpici-
on, however groundlefs in itfelf, that made the chief
Priefts and Pharifees follicitous to have the fepulchre
fealed and guarded.
B-ut, in our Philofopher's opinion, " They had no
*^ reafon to be under fuch confternation, and there-
" fore there is no ground to believe they were.'^
People then never are afraid, or fufped; any thing,
without reafon ! " Nay, continues he, it was fo
" little to the purpofe, to guard againil either a real
" or fraudulent refurrection, that they could not
'^ pofFibly be guilty of fo weak a conduct (r).'''
We were told a little before, that the fepulchie was
not guarded, becaufe the chief Priefts and Pharifees
would not thereby expofe themfelves to ridicule ; and
here it is faid, they could not poffibly be guilty of fo
weak a conduct. Does our Philofopher then ima-
gine, that every thing weak and ridiculous in the
condua of mankind, related by Hiftorians, is meer
forgery ? This, I confefs, would mightily diminifh
the number of our hiftorical truths. But mis:ht not
the
M P. 31'
Sect. III. Chrijlian Revela'ion. 1^9
the Rulers of the Jews do a weak and ridiculous
thing, as well as others of mankind have done both
before and after them ? And pray,~ what is the good
reafon upon which the Gentleman dlTures the world,
that, to guard the fcpulchre was fo liLtle to the pur-
pofe, and fo weak a conducl, tiiat the chief Prieits
and Pharifees could not pollibly be guilty of it I
Why, '^ the caufc for watching the dead body was,
'' lelt the Difciples Ileal him away by nigh.t, and fay
" unto the people, he is rifen again I'rom the dead.
*' And, fliys our Philofopher, what if they did, if
" they had no proof for that aiTertion (/)•" But
if the Priells and Pharifees had no proof of ihe con-
trary, as they knev/ of the prediclion, and had the
body once in their polTeilion, might not this render
their caiife a little fufpicious t Can any man of com-
mon fenfe (as the Gentleman fpeaks) think it would
have been little to the purpofe, to have anfwered this
alTertion of the Apollles, by a public proclamation,
alTuring the world, that the body of that perfon
pretended to be alive, was ftill lying in fpices, as
the Difciples had laid it, dead and lifelefs in the fe-
pulchre, where every body liad accefs to fee it, and
which, for the general faiisfaclion, they would cx-
pofe to the public view of all the inhabitants of Je-
rufalem ? Would not this have confounded the
whole plot, (liown the Apoilles abandoned impu-
dent impoflors, and made the conduv5l of the Priclts
and Pharifees in watching the fcpulchre, to be uni-
verfally applauded as wife and prudent ? But the
Gentleman goes on,
'^ If, fays he, the people could never fee Jefus
*' afterwards, would they be fuch credulous fools
^- to believe them ? For fuch they mult be to be-
'' licvc
(/)P.32.
J40 ^he Truth of the Sect. IIL
f' licve fLicli a miracle on bare report, when the e^
^' vent thereof could prove itlelu'* A wife queition,
and a judicious reliection from our Philofopher, and
inigiuy conliitent with his opinion of the Chriftian
world ! Does he not complain, tliat, in the days of
the Apofties, and in all ages fnicc, people have been
fuch credulous fools, and are like to continue fo to
the end of time, if his argument, v^hich in the va-
nity of his heart, he will needs have to be invincible
truth, puts not an end to the ftrange delafion? But
let us a little recolledl our Philofopher's reafoning.
Does he not here openly betray his own caufe, anci
ilrongly argue for the truth of the relurrection? No
doubt, he fairly infinuates, that, on bare report, the
people could not have been fuch credulous fools to
believe it : And, as in fad: it is certain, that infinite
numbers did undoubtedly believe it; mull we not
from hence necelTarily conclude, that, as to the truth
and certainty of this grand event, they were other-
wife, tha'n on bare report, fully fatisfied ? Magna eft
Veritas, -Be that as it will ; the Gentleman next
propofes a very good reafon, (which fiiews the ab-
furdity of his opinion) wh}^ in prudence the chief
Friefts and Pharifees could not fail to watch the fe-
puichre.
'' It looks,'* fays he, ^' as if the opinion of the
Scribes and Pharifees was, that the Difciples had
been ufed to deceive the people by reporting falfe
miracles, and that the people had been carried a-
way by fuch falfe reports : Why elfe fliould they
be afraid they fliould be fo now ? '^ But, to fpeak
out the real truth, (as our Philofopher's argument
would oblige him to go on) neither did the Apofiles
tleceive the people, nor were rhe people led away by
filfe reports. Wh.ac reafon is there then to believe,
they lealccp and watched tlig fq->ulchj:e ? Surely,
nenc,
Sect. III. Chrijllan Revelation. 141
none. Why fliould they fear P The Difciples were
honell; men, and no fcducers of the people. Thus,
when it may promote his own views, the Gentle*'
man can venture to vindicate the Apoitles from de-
ceit and impofture. Whether it is requifite in de-
fence of Infidelity, I fliall not fiy ; but fo light and
unfteady, fo inconfillent and reproachful a condudl,
the caufe of Chrittianity does not require. Our
way lies open before us, we can go on in an equal,
uniform manner, and without ftepping afide into
any delufive courf;:;, can reprefent things as they
really are. The Gentleman is pleafcd to tell us,
that to this flory of fealing and watching the fcpul-
chre we can give no credit, becaufe '' It looks as if
" the opinion of the Scribes and Pharifees was, thac
'' the Difciples had been ufed to deceive the people
*' by reporting falfe miracles, and that the people
^' had been carried away by fuch falfe reports.''
And is not this the very cafe, as the facred hillory
relates it \ They charged J^jus with calling out de-
vils by Beelzebub the prince of the devils; they
called him a deceiver ^ and thus they reprimand
their own oliicers, Are ye alfo deceived? Have any
of ihe Killers^ or of the Pharijees believed on
hrm f But this people who knoiveth not the law^ are
cur fed {IS). And can our Philofopher think, that
the Rulers of the Je-ws had herein a better opinion
of the Difciples than they had of their Mafter ? By
his own reafoning, therefore, the Priefts and Phari-
fees liiuil have been upon their guard, and let a
watch on the fepulchre. And mutl they not have
been the more ftrongly induced to take this pre-
caution, as th^y well knew that one of their own
party, a friend of Jefus^ Jojcph of Arimathea^ a man
of confiderable note, had begged the body from Pi-
late^
{h) John vii. 47.
142 7be Truth of the Sect. III.
late^ and laid it in his own tomb ; whereby, in their
apprehenfion, the Difciples might have eafy accefs to
difpofe of it, as their defigns fhould direct them ?
Befides, as it feems to have been a common opinion
among the Jews^ that Prophets and good men might
return to life again (i), this certainly could not but
increafe their loUicitude about having the fepulchre
guarded, as in their fufpicion, the Apoftles might
come to lay hold of this popular prejudice for pro-
moting the bdief of a relurreclion ; the credit of
which they might hope totally to ruin by having
the body in their own power. Thus, we Hill fee,
it Hands to reafon to believe, that the chief Priefls
and Pharifees, as St. Matthew reports, fealed and
watched the fepulchre.
" But, why all this fear of the Difciplcs, who
" fled and hid themfelves for fear of the Jews^ out .
'^ of a juft apprehenfion, that they fhould, if appre-
" hended, be facrificed with their Mafter {k) I "
The Gentleman's philofophy has certainly in it fome-
thing very peculiar, that can make a plain reafon for
watching the fepulchre, a good argument againfl it.
Common fenfe feems to teach a man, that the Rulers
of the Jews might indeed have come to judge it
iieedlefs to take this precaution of watching the fe-
pulchre, had they had all the Difciples of Jefiis in
fure cuftody. But, becaufe they had all fled and
hid themfelves, and were thereby at full liberty, un-
der the covert of night, to execute their defigns ;
therefore the chief Priefts and Pharifees had no rea-
fon to fear, or to guard the fepulchre, lell; his Dif-
ciples come by night, and fteal him away, and fay
unto the people, he is rifen from the dead ; is a pa-
radox to be explained by no other a method but the
Gentleman's philofophy.
The
(?") Mark vi. 14. Luke ix. 7. [k) P.
•^ '7
Sect. III. Chrijliaji Revelation. 143
The other branch of onr Philofopher's evidence
againft fealing and watching the fepulchre, is the
cafe of the women, who are faid to have gone early
to the fepulchre. " It appears,'* fays he, " thofe
women were under no apprehenfion of any hin-
derance ormolcffation from the watchmen. They
confulted together as they went, who Hiall roll us
away the ftone from the door of the fepulci.re \
Which they would not have lliid, if they had
known it was fealed ; nor would they have
gone to anoint the body, if they had known
^' there had been a watch fet (/) I '' All this,
I confefs, is jull:ly obferved, nor can we con-
ceive it otherwife. " And (fays the Gentleman^
'^ if thefe things had been done, how is it pofTible
" but they muft have known them I '' But how
poilible it is, they knew nothing of them, our Phi-
lofopher might have underflood, had he attended to
their hiflory. It would feem, as if they were car-
rying the body of Jefus to be burled, the women
followed after, and fitting over againft the fepul-
chre, beheld where he was laid, and faw a great
ftone rolled to the door of the fepulchre. Thus,
after ail was over, without hearing the leaft wliifper
concerning any defign to feal the ftone and watch
the fepulchre, they returned home, and prepared
fpices and ointments for the body. And the next
day being the Sabbath, when they could not execute
their piousjntentions, they refted all that day accord-
ing to the ccmmandment* Now, it was on this day
that the chief Priefts and Pharifees addreffed Pilate^
and having obtained leave from him, went and made
the fepulchre Jure^ fealing the ftone ^ and fet ting aivatch.
So that upon the face of the hiftory it is apparent,
that
(/)P. 27.
144 ^/^^ T^rutb of the Sect. IIL
that the women knew nothing of what was done on
the Sabbath, by the chief Priells, at the kpiilchre.
But, fays the Gentleman, '^ So public an adlion,
" done about him, on whom all their thoughts and
" afFetftions were at that time employed, could not
'^ be private to them (;^?)/' An idle fpcculation of
a doting Philofopher ! What matter of fad, how
coniiilent foever "with all the other parts of the hi-
ftory, can, at this rate, efcape being condemned as
forgery ? To a Philofopher that underftands the
nature of things, I am apt to think, the clean con-
trary will appear highly probable. The body had
been buried vyithout any diilurbance, it was laid in
the fepulchre of a friend, where it was (afe, and in
no danger of meeting with any rudenefs or indig-
nity. The women therefore having no apprehen-
lion of any thing of this nature, they had no tem-
ptation to be looking abroad. And, as all their
thoughts and aifeclions, as the Gentleman obferves,
were, at that time, employed about Jefiis^ what elfe
could they chufe to do, but to keep at home, retired
from the view of all mankind, privately bewailing
the death of their friend, lamenting their own
mournful condition, imparting their (orrows to one
another, and finding no comfort but in the profpe6t
of difcharo:ing their lail duty in anointing the dead
body ? This, in my apprehenfion, a Philofopher
cannot but cileem a natural account of their fitua-
tion : And it (hews them void of all correfpondence
■with the world, and knowing nothing of what is
pafling in public ; nor am I able to conjedure, as it
is confillent with every other article of the hidory,
to what objection our Philofopher will judge it
liable.
It
{m) P. 27.
Sect. IIL Chrijiian Revelation. 145
It is true, the Gentleman (till infills, that had the
chief Pricfts and Pharil'ees fealed and watched the
fcpulchre, the women certainly mull: have known
it : " Nothing (fays he) could be hid from the Dif-
'' ciples, for St. Matthew knew what the chief
*' Prieils and Rulers faid in their Privy Council.'*
And is this the firil thing faid in a Privy Council,-
that ever came abroad in the world I This, how-
ever, is one of thofe llrange things that fo frequently
throw our Philofopher into hts of wonder. And,
perhaps, had St. Matthew known the fame moment
or hour it happened, as the Gentleman v. ould in-
linuate, that the chief Piietls gave large money to
the foldiers, ^c. it might have feemed to lome
people fomewhat wonderful. But, as from the hold-
ing of this Privy Council, and the writing of his
hiltory, which happened feveral years after, St.
Matthew had full time to inform himfelf, and eafy
accefs to know the matter of fadl ; may not our
Philofopher's wonder be fomewhat abated \ And
pray, what connexion can any mortal difcern be-
twixt St. Matthew's knowledge of things when he
wrote his hilfory, and the knowledge of the wo-
men, when the chief Pricfts fet a watch oa the fe-
pulchre I Were it not fo common in the caufe of in-
fidelity, one might wonder how a man can come to
proilitute his philofophy in maintaining fuch an
article. To any man therefore who confiders things,
it is apparent, that, although the chief Prieils did
moil certainly feal and guard the fepulchre, yet, the
women, when they went to anoint the body of
Jefus^ knew nothing of the matter.
But, to fliew what dependence there is on the
truth of Gofpel-hiftory, — ^'' St. Luke agrees with
'' the other Evangeliiis Matthew and Mark^ and
'' informs us, that the women alfo which came with
Vol. I. T l^iin
146 The Truth of the Se^t. IIL
'' him from GAWc^ followed after ^ and heheld the fe-
" pidchre^ and how the body was laid. Tlicrclorc,
'*' they knew, to be fare, that Nicodemus had laid it
*' ill lpicc.5. And yet Str Luke fays, that thefe
'* very women returned from the fepulchre^ and pre-
^' pared f pices and ointment s^ and refted the Sabbath-
*' day: And that on the firfi day of the week, very
" early in the morning, they came unto the fepulchre^
^^ bringing the fpices they had prepared.''^ Now, fays
our Philofopher, " I cannot reconcile this with St.
" Johnh account; for, if the body was laid in the
*' fepulchre with an hundred pound weight of fpices
" what need had it of more, or to be done again (/'O?'*
A rare queftion from a Philofopher who pretends
to underitand human natnre ! It may, perhaps,
be doubted whether the women knew of what Nico-
demus had done : But, as it matters not whether they
did or no, I wifn the Gentleman had told the
world, upon what authority he would perfuade us,
that this piece of condud in the women was alto-
gether needlefs. He thinks himfelf that Nicodemus
had done enough ; but is he abfolutely fure, that the
women thought fo too f or, does he pretend, that
his opinion as to that matter, is the ftandard where-
by the women muil: neceiTarily have adjufted their
condudl ? Nicodemus., in embalming the body, had
only made ufe of a mixture of myrrh and aloes ; but
a great many other ingredients were employed up-
on fuch occafions \ as in the cafe of Jfa^ they buried
him in his own fepulchre., and laid him in the bed,
which was filled with fweet odours, and divers kinds of
fpices pf-epared by the Apothecary'' s art ; aiid they made
a very great burning for him {p) : And might not the
women have apprehended, that fome fuch burning,
or fome fuch other ingredients were flill neceifary ?
Again,
(«) P. 26. {0] 2 Chror.. xvi. 14.
Sect. IIL Chriftian Revelation, 147
Again, Nicodemus^ in what he had done, had in-
deed teltified his high regard for Jefiu ; but what
was that to the women I They had not as yet, in
fuch inflances, expreiTcd their eileem and tender
affections; and might they not inchne to relieve,
in Ibme meafure, the grief they were under, and to
indulge thcmfelves in the thoughts of their having
-fbmethlng of their own about the body of their
Lord, that fhould dticlare the (incere veneration
they, in particular, had for him, and how greatly
they loved and honoured him f To a Philofopher
ivho underftands the aftedions of humam liiinds, no-
thing can appear more natural. And when their
hiltory informs us, that fo they intended, what is
ihere in the nature and relations of things that can
prevent our believing it ? To tell us the body Lad no
need of more ^ or to he done again^ is an objeiftion that
mufi: expofe a Philofopher to ridicule. And what
I would gladJy know, are tlie bounds which the
Gentleman pretends to fet to the expreffions of one's
regard and tender ajufcd;ions towards one's departed
friends, beyond which, if an Hiilorian Ihall report
people go, we may reil confident he reports a talfe-
liood \ In a matter fo much depending oa the dil-
pofitions of particular perfons, and where, both by
God and man, people are allowed" fo much latitude;
how the nature and relations of things can help our
Philofopher to a general rule, I have not phi'ofophy
enough to determine. Upou fettling thefe limits, 1
fuppofe the Gentleman will condLnm a? forgery
what is related by the Roman HiiloriLUis : That
Otho\ foldiers, from a mighty love of their Prince,
not only wept, and killed his hands and feet, but
killed themfelves by his funeral pile. And. as it was
rery needlefs, it mull be equally falfe, that Severus,
fo long after the death of Pertinax^ celebrated his tu-
ne rals.
148 T^he 'Truth of the Sect. III.
iierals, where Bio^ who was prefent, tells us, there
were the moll tender expreffions of 'the deepeft con-
cern. Nor can it be true, that the two fons of
Severus^ after they had burned their father's body,
and laid his allies in fweet fpices, having carried
them to Rome^ did there again folemnize his funeral
rites ; for what need had the body of more, and to
be done again ? And thus when our Philofopher,
together with every thing ridiculous, and whatever
may be counted weak, in the condudl of mankind,
has likewife llruck out whatever may be deemed
needlefs, we Ihall have left us, 1 am afraid, not a
great deal of true hiftory.
'^ But why do thefe Evangelifts tell different
*' flories I St. Mctthew^ one about guarding and
^' fealing the Itpulchjc; St. Mark and ^i, Luke^
*' another, which flievt^s it was neither guarded nor
*' feded i St. John to the fame purpofe, but different
*' from both ? Who can know the truth from thefe
*' difagreeing HiHorians? Why did not they that
*' followed St. Matthew^ make his ftory good I
*'^ Whv not fo much as mention a word of it, but
^' fly from that, and tell another which contradicl-
*' ed it ? Will not fome imagine that St. Matthew's,
*' had been dcteded, therefore St, Mark and St.
" Luke tejl another ; and that theirs having been
*' alfo confuted, St. John comes, and tells one differ-
^' ent from all the red ? If they had not been rout-
^' ed out of their intrenchments, why did they
*^ quit them, and throw up others (/>) ?'* "No
man more refolute than our Philofopher, he affcrts
boldly, and keeps within no bounds in his calumny.
iThe naked truth is this : Matthew indeed is the
only Evangelill who reports, that the chief Priefts
fealed and watched the lepulchre. All the four re-
late,
• [p] P. 27, 28,
Sect. III. Chriftia?i Revelation. 149
late, that the women went to the fepulchre; John
takes no notice of their iptentionj the other three
do; Mark and Luke inform us, that their defign
was to anoint the dead body 3 and Matthew^ in more
general terms, that they went to fee or vifit the
fepulchre. And, as this is the whole of the matter,
what is it, in the name of wonder, that can here in-
title this Gentleman to afTure the world, that thefe
Hiflorians difagree, are at variance, and contradid:
one another I It is true, they tell us different parts
of the fame hiftory, each man as his own choice di-
recfted him ; but is not this the common privilege,
the univerfal pra(5lice of all Hiilorians whatfoever ;
If, indeed, thefe parb were inconfiilent, or could
not agree together, the whole might be counted
forgery. But, to make out any the lead incon-
fiftency, is beyond the power of our Philofopher.
No doubt, he roundly alTerts, that the flory told by
Mark and Luke^ namely, that the women prepared
fpices, and went to the fepulchre in order to anoint
the body of Jefusy contradicts what is reported by
Matthew^ or (hews, that the fepulchre was neither
guarded nor fealcd. But, as I have already fnown,
that thefe tv/o parts of the facred hiftory are quite
confill-ent with one another -, I ihall here only pre-
fume to advife our Philofopher to alTure the world,
in the next edition of his book, that not only St.
Mark and St. Luke difagree in this article wiih St.
Matthew^ but St. Matthew therein contradid:s him-
felf mofl fliamefully : For, having told us, the chief
Priefts went arid made the fepulchre fure^ fealing the
ft one ^ and fet ting a watch ; he immediately fubjoins,
in the end of the Sabbath^ as it began to dawn towards
thefirft day of the week^ came Mary Magdalene ^«i
the other Mary, to fee the fepulchre : Not furely to
furvey the curious woikmanlhip, as ;: was a new
• fcpulclirc
150 The truth of the Sect. III.
fepulchfc hewn out of a rock, but to vifit the body
of J ejus that was there in tombed^ and, one would
think, to pay their lail refpedls to their dear Lord,
in anointing his dead body. And can it be thought,
the women, on any account, would have adventured
to go fo early to vifit the fepulchre, or the body
there lying, if they had known there had been a
watch fet? So that St. Mark and St. L?//('^ do by
no means fly from St. Matthewh (lory of watching
the fepulchre, and tell another which contradicts it ;
they tell us, that the women went early to the fe-
pulchre, and St. Matthew tells us the very fame ;
which likewife is exprefsly related by St. John^ who
tells us no flory different or inconfiftent with all the
reft. The agreement therefore of thefe Hiftorians
lies obvious to every confiderate man. Is it not,
then great pity to fee a moral thilofopher, by an
evil fpirit of infidelity, routed out of his intrenchments^
the nature and relations of things, a facred regard
to truth, and a tender concernment for other people's
characters : IVhy elfe does he quit them^ and throzv up
others^ from whence he fo daringly attacks truth,
and fhoots all the poifoned arrows of calumny ?
It comes next in oar way to confider what relates
to the bribing of the foldiers. And upon this our
Philofopher is of opinion, that had the watch been
witnefles, as the hiftory alledges, of what is faid to
have pafTed at the fepulchre upon the refurrcdion of
JefuSy and had thefe reported thofe things to
the Rulers of the Jews^ neither could the chief
Priefts have bribed the foldiers, nor could the fol-
diers have taken a bribe. So that all thefe facts mull
likewife be counted mere forgery.
. As for the Priefts, " They (fays the Gentleman)
*' as well as the people, were credulous of miracles^
*' being nurfed up in the belief of them, which when
" attefted
Sect, III. Chrijlian Revelation, ici
" attefted by their own party, perlbns whofc vera-
*' city they could depend upon, as in this cafe, (not
the flying reports of a giddy mob) muft have pre-
vented them from doing what it is pretended they
did (^)." But how is the Gentleman fo very
fure, that had the watch reported the things faid to
have happened at the fepulchre, it would have pre-
vented the priells from bribing thefolciiers I He al-
ledges that thefe things bdng atteltcd by their own
party, perfons whofe veracity they could depend
upon, they milft needs have believed them 5 '^ and
*' the hiftory (fays he) fuppofes they did , becaufe
*' they hired the watchmen to conceal the matter,
*' and report what they would have believed, ra-
'^ ther than what they themlelves did believe (r).""
But, without believing the report of the foldiers,
might not the Rulers of the Jews have aded the pare
they did, from finding thofe foldiers very pofitive in
their aiTertions, and that they might be apt to give
the fame account of things to the public ? As it
feems however highly probable, that the chief
Priefts and Pharifees believed the report of the
foldiers, I will not debate this point with our
Philofopher; I would only know of him, by what
rule in his logic does he pretend to conclude, that
the Jewijb Rulers, upon their believing this report,
would never have gone about to hire the watchmen
to conceal it ? Has he found out any general rule
that enables him to prove, againll matter of fact, that
aU mankind do always ad according to their belief
of things ; or that this condud was moft certainly
obferved by the chief Priefts and Pharifees ? Why,
the Gentleman tells us, " if they believed jefus was
*' rifen from the dead to be their King, (for
** it..
r£;p-3s. w p. 33'.
152 ^he Truth cf the Sect, IH.
'' it is evident he could not be the Mejfiah they ex-
*' peeled without being lo) it feems more probable,
*' inftead of hiring men to conceal it by a falfe re-
port, they would have lilted foldiers in his fer-
vice, and fet up his banner at the temple gates,
** or at lerft would have filently and cautioufiy
*' waited the event, Icll they fliould be found guil-
*' ty of fighting againil God. For they mull needs
*' know, that a work fo miraculous mufl be of God,
'' and that therefore they could not overthrow
" it (j)/' But alas! notwithftanding they might
believe the report of the foldiers, and prefume Jcjus
was rifen from the dead ; yet fuch were their
confirmed unconquerable prejudices, that, confid-
ently with thofe, they could not poiTibly believe '
him to be the Mejfiah : So that, what our Philofo-
pher here eileems more probable,^ has, in the nature
and relations of things, no fort of foundation. In-
deed, as it was, they might have known, as Gama-
liel and the Jezvi/h Council came to fulpedl after-
wards (/), that a, work fo miraculous mufl be of
God; and that therefore they could not overthrow
it, but in their oppofition mull be found guilty of
fighting againfl God. And what of all this ! May
not our Philofopher's knowledge of human nature
lead him to confefs, that fuch events naturally e-
nough arife from the violence of human palFions,
which very frequently, at all hazards, mufl be gra-
tified ? Or, Inch things being fo enormoufly v/ic-
ked, does the Gentleman rather incline to think, that
human nature is incapable of fo great a height of im-
piety; and chufe rather to condemn them as mere
forgery? By this means, I confefs he would llilj re-
duce the truth of hillory to fewer articlee : But
where
(/) P. 36. (f) A^s V, 34—40,
Sect. IIL Chrijitan "kevelatioTti it%
where is the Hiftorian, whofe reputation, at this
rate, conld be laved I Too many are the examples
of this monftruous heiglit of impiety, to whicli
people's paiiions hurry them. It is laid of /i/ugujius^
that, upon loHng his fleet by a ilorm at fea, he
cried out, in /pile of Neptune, he zvould have the
victory. Nor would he fufier the Itatue of that God
to be carried in the Iblemn procellion at the next
Circenfian games. Whether the paiiions of the chief
Priells and Pharifees were under better difcipline^
and more nioderatCj it lies upon our Philofopher to
explain*
But he purfues his argument^ " Could the Jewijh
" Rulers (lays he) fo readily believe the report of
" the foldiers, and fo fooliihly think to conceal it^
*' by hiring them to pubiilh a lye {u)/' That this
report, as it came from their own party, perfonS
whofe veracity they could depend upon, could not
but find credit with the Jewijfh Rulers, our Philofo*
pher himfelf feems to have told us. And as for
their thinking, by bribing the foldiers, " to pre-
" vent that from being known, which, if true,
" they had all the reafon in the world to believe;
'' could not be kept fecret (x) ; " this, undoubtedly,
fpeaking as amoral Philofopher, was very foolifh; but
fuchfoolifli things are frequentenough in the world,
and lliew us what a filly part even fage Rulers are
tempted to ak_^ under the power of paflion and prejudice.
And yet this Ibrt of conduft, as the world goes,
muft not be counted fo very fiJly neither. Both in
private and public life, among little and great politi*
cians, nothing more common than to promote one's
defigns, by hanging out, as it were, falfe colours,
by mifreprefenting things, by railing and propa-
Vol. I. U gating
J 54 ^^^ Truth of the Sect. IIL
gating falfe reports, thereby meaning to prevent
that froui being known, which they have ail the
reafon in the world to believe, fhall not be kepE
fecrec. Of this the inftances are nviraberlefs, and
many of them very fuccefsful. In the particular ,^
cafe now before us, we are told ; So they took the nio-
ney\ and did as they were taught. And this f^yingy
His Difciples cams by night and ftole him away^ is com-
monly reported among the Jews until this day (jy). It
was not indeed univerfally believed among them y
for great numbers, convinced of its falfhood, be-
came Chriftians. It gained credit however with the
bulk of the nation, who therefore ftill adhered to-
their old eftablifliment. So that the chief Priefts
and Pharifees could not think their condud in this-
articie fo very fooliih, as our Philofopher would
fcem to reprefent it.
After all, it is. alledged, that no wonders hap-
pened at the fepulchre, and confequently that no
attempt was made to bribe the foldiers. And this
the Gentleman would make out after this manner :
*' If miracles (fays he) can be fuppofed to have no ■
** effedl on human minds, \^hy are they wrought ?
^^ Such reports are not to be credited. When ef-
*' feds do not correfpond, as confequences of the;;
'^ pretended caufe, that caufe is to be queilioned.
^' Such miracles deftroy themfelves. Wonders,
'^ wrought in vain, refled: upon the wifdom of the -
'^ operator, it is exerting an extraordinary power
^' to no purpofe, and therefore fliews a want of
" forefight. To fuppofe thofe miracles that were
*' told the Priefts and Pharifees, had no eifedl on
" them, tho' they believed them, is to fuppofe, fu-
^^ pernacural power is too weak to work upon the
" natural
(y) Matth. xxviii. 15.
Sect. III. Chrijlian Revelation. irr
«c
natural powers of man (z)." It is the real opi-
nion of our Philofopher, that " every real miracle
*' is an abfurdity to common fenfe and underliand-
^' ing, and contrary to the attributes of God ; it
*' is a thing utterly impoirible {a)r And what pity
is it that the Gentleman lliould have diftracted his
mind with other fubjeds, and not colleded its whole
llrength in making out this wild alfertion to the*^
conviclion of mankind ? This would have been do-
ing more, than as yet he has been able to do. In
a very concife manner, with lefs iabour to himfelf,
and greater credit %o his philofophy, he would have
thereby, to the great furpriie of the world, all ac
once totally overthrown the v/hole of revelation.
This however he may com.e to perform afterwards,
which furely v/ill confound Believers, and comfort In-
fidels. Here he is pleafed -co fuppofe the pofTibility of
a real miracle, and argues that no fuch events could
have happened, as is reported, at the fepiilchre, be-
caufe they were not attended with correfponding .
effedls. But how comes our Philofopher to take
upon him to tell the world, that no correfponding
eifecls followed thofe miracles? Againft whom, I
wonder, has he formed his argument, and to what
purpofe has he made it fo public? Does he not there-
by mean to put a flop to the genuine effect of thofe
miracles, the miracles that v/ere wrought by our Sa-
viour himfelf, that happened at his fepulchre, and
that were afterwards done by his Apoifles? The
Gentleman cannot but know, that thofe miracles
produced their effeds very early, that they foon
fpread their prevailing influence far and v/ide thro'
the world, and that at this day a great part of man-
kind ftill continue to acknowledge their power, and
con fefs
(^jP. 35' 36., W P. -52, 78.
156 7he 7ruth of the Sect. III.
confels themfelves Chriliians. And let him remem-
ber, it is foretold, the gates of hell, all the attempts
of infidelity, fhall not be able to prevent the natu-
ral confequences of thofc miracles, but they ihall al-
ways prevail, and appear confpicuous to the world,
till the lail confummacion of all things. What then
does our l^hilofopher mean in telling us, "• When
*' effeds do not correfpond as confequences 01 the
^' pretended caufe, that caufe is to be queftioned.
** Such miracles deilroy themfelves." Thefe, 1 do
affure hira, are not the miracles of Jefus,
Indeed, in the cafe of the chief ir^riefts and Pha-
rifees, neither the miracles at the fepulchre, nor
thofe done by our Saviour when alive, were at-
tended with their native canfequence? : And no*
thing more common than men's rcjedling the coun-
fd of God againfl themfelves. '' But (fays our
*' Philofopher) to fuppofe thofe miracles that were
" told the Priefts, had no effect on them, tho' they
*' believed them, is to fuppofe fupernatural Power
** is too weak to work upon the natural powers of
^' man," Here the Gentleman's philofophy en-
ables him to talk very oddly. No cjoubt, the mi-
racles oijefus v^ere the efFeds of fupernatural power,
and being offered tp the world as proofs of his being
the Mejfiah^ or of his having corns from God (^),
though the Rulers of thp ^ews might believe the
truth of the miracles, or the reality of the facts ;
yet being left to the ufe of their own faculties in
'fipprehending the conclufipn, l^erein, every Philo-
fopher will allow, they might come to miltake wide-
ly, or to conclude in direct contradicfion to the na^
ture and relations of things; unlefs, perhaps, our
Philofopher may be able to dcmonftrate, that the
chief Prieils ' and Pharifees were not liable to x\\h.
common
[i] Johnv, 36, X, 24, 7.^, 38, xi, i^i, 42>43.
Sect. III. Chrijiian Revelation. 157
common weakneiTes of human nature, ignorance^
inadvertency, paifion and prejudice. It cannot
therefore be l^iid, that fup(#tiatural power in its mi-
raculous eifedts, wrought to convince mankind, that
Jejus had his commifrion from heaven, is too weak j:o
work upon the natural powers of man. Thefe mi^
raculous eifeds are in themfelves tull and Itrong
proofs, and to a mind attentive, free and impartial,
muft necelTarily appear fo ; but to minds bhnded and
bialTed with prejudices, fuch as were thofe of the
Jewijlj Rulers, no convidfion can be reached. And
to force the human mind, is impoffible. I am apt
to think, the Gentleman will acknowledge, that peo-
ple's belief of thofe wonders of Almighty Power,
Infinite Wifdom and Goodnefs, every-where appa-
rent in the works of Creation and Providence, and
the great foundation of natural religion, is not at-
tended with fuitable conlc.quences. And, upon this,
Ihould one take it in his head to contend, that thofe
wonders are nothing real, but mere deceit and illu-
fion, would our Philofopher judge this argument
made fufficiently out in allcdging, that to fuppofe
thofe wonders of Almighty Power which people fee
in the frame of the univcrle, have no eiTedon them,
though they believe them, is to fuppofe Almighty
Power is too weak to work upon the natural powers
of man ? In fhort, our Phiiofopher's dodrine in this
article, would make the truth of things to depend
on the pafTions of men. So that, notvvithflanding
they might believe the truth of thofe miracles that
happened at the fepulchre, the chief Prielfs and
Pharifees may well be underilood to have bribed
the foldiers to report a lye. In this there is nothing
incredible ; and how credible it is that the foldiers
jook the bribe, we are next to confider.
• *f -If the foldiers (lays the Gentleman) faw and
a
158 Trb^ Truth of the SficT. III.
" told tho. miracles that happened at tht fepul-
" chre, which, for the time, had To great an eifed:
" upon them, that ihcy became as dead men ; how
" co'jld they take bribes to lye in To impudent a
*' manner? They who law this dreadful fight in the
** night, or at the approach of day, muil have
*' aded like men, mult have had fome remaining
*' terrors to reilrain them! Surely Gentlemen of
*^ the red cloth . have fome honour and truth in
*' them, as well as Gentlemen in black or white :
*' But here, it fcems, both agreed together to
^' damn their confcience againft all convictions of
" {cn^i. For what ? Why, to prevent that from be-
'' ing known, which, if true,they had all the reafon
**. in the world to believe, could not be kept fecret.
And that they would by fuch means render them-
felves the objeds of merited vengeance. It is
flrange, unaccountably flrange 1 that thofe fol-
*' diers, who were juft now almoft flruck dead
*' with terror, fhouKl lofe the impreffions fo eafily
*' and fo foon, which it had made upon them, which
*' but jufl before had fcarce left them power to fly
*' from the deadly fright that an earthquake and an
*' Angel had put them in! That the fhock it made,
*' in their minds and members, fhould difappear
'' with day-light ! that for money they fliould all
*-' agree together to lift themfelves in the Priefts
^' fervice to fight agaiillt God, when, by fo doing,
'' they might expefi fome heavy judgment to fall
upon them ; but by affirming the truth boldly,
conceive reafonable hopes of being Captains in the
Me[fiah*s victorious army, v/hich was to conquer all
nations (^j." Thus far the Gentleman in defence
of the foldiers integrity. And, no doubt, Gentlemen
of the red cloth have fome honour and truth in
them, as well as the Gentlemen in black or white ;
only,
Sect# III. Chrijlim Revelation. 159
only, if thofe had no more than the Jewifi Priefts
had, they do not feem to have been overftocked.
Once indeed among the Romans a bribe was a thing
monflruoully odious. But may not our Philofopher
condefcend to confefs, that bribes at this time had
fo far loll their infamy, that foldiers, as well as all
other orders of men, fcruplcd not to yield to the
temptation, and to damn their confeience, if they
had any, againfl all convictions of both fenfe and
reafon. It is true, that, from what happened at the
fepulchre, the watch were greatly frighted : But,
with what abhorrence of a lye, with what regard to
truth, or with what reverence towards God, does
the Gentleman's philofophy teach him, this fright
muft have infpired them f Along with thofe won-
derful events there were no particular moral in*
ftruclions given them ; nor could they well imagine,
that thofe things had happened on their account, to
threaten them for their pail villainies, and to warn
them that, without their becoming wifer and better,
their cafe was dangerous. I may venture to fay,
the fright they were in could be no greater .than
Caligula ufed to be in, when^ it was thunder and
lightning; and let the Gentleman tell us what refor-
mation this fright did ever work upon the Tyrant,
or what piece of impiety it ever prevented his coni-
mitting. Our Philofopher is quite out of charader,
when he cries out in a furprife, " h is ftrange, un-
*' accountably flrange ! that, for money, they fliould
" all agree together to lill themfelves in the Pricll:;
" fervice to fight againil God, when, by fo doing,
'' they might exped fome heavy judgment to fait
*' upon them/' Pray, what is the God they could
apprehend they were to fight againfl, and vvhofe
heavy judgment they might Therefore expect to iali
upon them ? As for the^od of the Jezvs, they did
not:
i6o The Truth of the Sect. IIL
not acknowledge him, they neither feared nor ho^
noiired him ; and as they knew nothing of him, or
utterly difclaimed him, they could exped neither
good nor evil at his hands. And what concern either
Jupiter or MarSy or any of their other deities, jiad
in the matter, the Gentleman himfelf will determine*
For my part, I am not able to underftand, how the
religion of the Roman foldiers, from what they faw
at the fepulchre, could frighten them into an ab-
horrence of a bribe upon this occafion. Jupiter the
Thunderer might well llrike terror into Caligula^
but, though confeiled and worfhipped, could not
frighten him out of one inftance of tyranny. Their
fright therefore at the fepulchre, attended with no
dread of divine vengeance, and as little moral in-
ilrudlion, could not prevent the foldiers from taking
a bribe, and reporting a lye for it. Nor did they
thereby forfeit any hopes of preferment in the
Meffiaks army, as in the excefs of his wit our Phi^
lofopher reprefents it : A piece of wit, however, fo
void of all foundation in nature, that it cannot but
expofe the Author to great contempt and derifion*
As, therefore, the hiilory fairly inlinuates, one has
good reafon to believe, the foldiers apprehended no-
thing, but that their reporting they were afleep
might come to the Governor's ears, and expofe them
to be condemned for neglect of duty; and as to
this, the chief Priefls and Pharifees had promifed to
protect them.
But, to fhow the world that our Philofopher is
able to put things in no difguife, that can prevent
this {lory told by Matthew ivom appearing credible;
let it be fuppofed, 'that the fright the foldiers got
at the fepulchre, was attended with fome religious
dread, whereby their confcience might become
fomewhat fcrupulous ia tl^. matter of a bribe, Now^
whac
Sect. III. Chrijlian 'Revelation. r6i
what the Gentleman very unphilofophically alledges,
with refpecl to the miracles of Jefus^ none of which
were in any meafare difcompofing to the human
mind, may here fitly be applied ; that fuch fights
as the watch law at the fcpulchre, " do certainly
'^ work more upon the pallions than the reafon of
" men ; for they wind up the one, but confound the
" other/' As therefore the condition of the fol-
diers was meer paflion, and not the leafl hold was
taken of their reafon, fo foon as the caiife was re-
moved, or the danger was over, and they found
themfelves in fafety, mulf not the paflion begin
immediately to abate, and foon come totally to fub-
fide, and, together with it, the religious dread they
had been under ? What fpace of time our Philofo-
pher will have fuch imprelfions to lait, 1 know not;
nor do I believe he has it in his power to determine.
It cannot well be thought, that the foldiers were in
all this deadly fright when they came before the
Council. In attending to the hiitory, one can-
not bat apprehend, that they had time enough to re-
cover of their fudden fright. It does not appear
that all the watch went diredly to the chief Priefls
from the fepulchre : Only fome of the watch came
into the city ; thefe repair to the houfe of the chief
Prietf, and having got accefs, they rell him what
they had feen at the fepulchre. And, betwixt this
and their oifering in Council a bribe to the foldiers,
as a great many things muit necelTarily have inter-
veened, fo a great deal of time mull neceflarily
have paffed ; and, during that fpace of time, may
not one reafonably conceive, the fudden fright the
foldiers had been put in at the fepulchre, came gra-
dually to abate, and at length to be pretty much
over ? Our Philofopher is certainly very inaccurate,
and mull very little attend to things as they really
Vol. L X are.
1 62 The Truth of the ^ Sect. IIL
are, when he reprefcnts the foldiers taking a bribe,
ahiioll the fame moment they came frighted from
the fepulchre. But, granting that the watch, when
they appeared *' all of them before the Council,"
were not recovered of dieir fright, where is the im-
probabihty of their yielding to the temptation of s:
bribe ? Or, after what manner does our Fhilofo-
piier make out an inconfilfency betv/i:a their being
in a deadfy fright this hour, and, the danger all o-
ver, their. condefcending next hour to receive the
bribe offered them ? Why, our Philofopher feems-
to think, that ' the fright they got had infpired
them with a fenfe of God and religion, with a love
of virtue and an abhorrence of vice; fo that for
the world they would not tell a lye, or take a bribe.
If they were not Saints before, a mofl miraculous-
converfion ! How^ improbable, or rather impofli-
ble, the nature of things, as I hav^ bc^fore hinted,
clearly demonflrates. This, however, is the Gen-
tleman's opinion ; and it lets us fee, that, when it
may ferve his purpofe, he can argue, in contradi-
dion to himfelf, upoii the Mt of miracles, or upon-
the good influence they mull have on human mindso
But let us here likevt'ife fuppofe, that the foldiers
were really frighted into this fit of religion, and
that they brouglit along with them to the Council
all their pious difpofitions. When ihe chief Priefts
found the. foldiers under fome fcruples of confcience
at accepting a bribe and reporting a lye, and came
to underftand that their fcruples arofe from what
they faw at the fepulchre, had they not the dex-
terity to perfuade them, that the apparitions they
talked of, were no other but the common ghofts
and hobgoblins, mere fpei^res, at which only weak
people, old women, and children were frighted ?
Or, was not the wit of thofe fage Gentlemen able
Sect. IIL Chrljlian "Revelation. 163
to divert the thoughts of the fo],diers, to engage
theiaon other objects, and fo far to conipofe their
minds as to make way for their old temper and
biafs ? Our Philofophcr cannot but know, that a
ready, a molt effedual way to break the force of
one paflion, is to. raife that of another. And, as
the. love of money is a palHon that appears early in
human nature, and that fcems fo prevalent as to be
capable of engaging moll men 'to do any thing, had
2iot the chief Prieils addicfs enough to manage this
inbred, powerful pallion, to wliich tlie foldiers
<:ouid be no Rrangers, fo as to raife its force fuperior
to any thing .thut can be afcribcd to that new-born,
jpious paiTion, or that fuddcn fit of rehgion, with
which, it is fuppoied, the watch had been fcized I
How very foonthofe fearful paflions, however mix-
ed with rehgion, that arife from uncommon, won-
derful events, fometimes very alarming and dread-
ful, do 'yield to the co^nflant, reigning pnilions of
•the human iTiind, is every v/here maniteir. The
Idumeans CKcamped under the walls of the town,
were greatly frightened vvith thunder, and lightning,
and other terrible prodigies ^ and, what is more,
they apprehended that God v/as incenfed againft
t\\zm for tiiis their expedition againit Jerufalem :
And ytz^ no fooner were they let into the city,
than, even amidii: thofe frightful events, they com-
mitted tlic mod' outrageous cruelties (^). So that,
to a Philofopher who underftands human nature,
it can never '' appear iirange, unaccountably
" ftrange ! that tiiofe foldiers, v/ho were now
" almoit ifruck dead with -terror, fhould, lofe
;^' the imprellions fo eafily, and fo foon, which
^^ it had made upon them." And thus we fee, that
let the Gentleman put it in all the different lights
ho
(■(i) Jofcph. de bell. Jud. lib. iv. cap. 4. § 5. &c.
164 ^be Truth of the Sect. III.
he is capable, he fhall never be able to prevent its
appearing highly credible, that the foldiers, as St.
Matthew reports, took the money ^ and did as they 'were
taught.
Nor, how much foever it may furprize^ the Gen-
tleman, is it, in any degree, incredible, that St.
Matthew " Ihould know what the watch felt and
*' faw ; (not before thofe that went to the fepul-
^' chre faw the watch, as our Philofopher very fool-
" ifhly infinuates ; but when he wrote his hillory ;)
" and what the Rulers did in their Privy Council
*' (0-" A Privy Council! a mean artifice in a
moral Philofopher: By what authority does he call
it fo ? But, as the Gentleman, in fpite of his mora-
lity, likes to deal in fuch little fetches, and they
are really below one's notice, I Ihall only obferve,
every body is fenfible, there are a great many
chances for things tranfacled even in a Privy Coun-
cil, efpecially after fome time is elapfed, to come to
the knowledge of the public. And, in the prefent
cafe, fuppofing all the other Counfellors to have
kept the fecret (/), is it not more than probable, as
they were under no oath of fecrely, that Jojeph and
NieodemuSj who were the friends of Jefus^ and fa-
voured his intereft, advertifed the Dilciples of all
that had paffed ? In (lead of difcufling this article,
our Philofopher alTumes the an* of one in a hurry.
As if quite tired of his argument, and not caring to
have an anfwer, he leaves it hallily, and, in going
off, tells his Reader in a huff, very decifive and pe-
remptory I ^' If they bribed the foldiers to fpread a
^^ falfe report, and they fpread it; no doubt, they
" bribed theiti to keep coUnfel too, and they kept
^' ^^ (l")" This, however, is the only reafon our
Philofopher is pleafed to afford us, in order to fatis-
fy
{') P- 3S. (/) Vid. Jch. xij. 42, {g) B. 58,
Sect, III. Chrijiiaji Revelation. 165
fy us, that the fecret was kept, and never came to
St. Matthew's ears. l4ere then "it is, the chief
Priefts had taught the foldiers to be vilains ; and, ha-
ving fo well inilriicled them, they might fafdy rely on
their honcfty. A moll powerful realbii, and a
mighty foundation for confidence ! Whether our
Philofopher is among thofe Prophets that are fub-
ject to dream, and fometimes t.o dream waking, may
be a queltion ; but one can little doubt, whether his
eyes are holdcn, that he (hall not difcern either the
iiaturc of things, or the truth of hilfory. Alas 1
the unhappy event at the fepulchre, that fo much
alarmed the chief Prietls, was gone abroad before
the JewiJJo Council had made it a fecret. As I be-
fore hinted, it was only fome of the watch that
went into the city to the chief Priells ; as for the
reft, they feem to have gone directly to their gar-
rifon, where, from the nature of things, we mult
neceflarily conceive they told their fright among
their, comrades, and after what manner it had hap-
pened. And thus the whole ftory being publicly
known among all the Roman foldiers, it could not
but come to fpread all over the city ; and fliould
any of the watch be found talking other wife, this
language would be eafy to be accounted for ; nor
could thofe lelTons of honefty, taught them by the
chief Priefts, well prevent the foldiers themfclves
from explaining it. I doubt not, but as they were
fecured at the hands of the Goveriaor, the large
mone}? they had received would afford them many
a merry bottle, over which to laugh at the folly of
the Jewijh Rulers. I dare fay, the Gentleman is of
opinion, that fuch fort of people cannot well be
thought to have employed their money to any other
or better purpofes : Unlefs, perhaps, he may ima-
gine, that the pious difpofitions they had conceived
from
1 66 The Truth of the Sect. IIL
from their fright, might incline them to difpofe of it
in charitable ufes, thereby to exprefs th^ir thank-
fuhiefs and gratitude for their great deliverance..
Upon this article, I have only to confider this
other objedlion. '' It is obfervable, (fays the Gen-
tleman) that though this itory of the fealing and
guarding the fcpulchre is of great confequence,
being written to prove, that the Difciples did not
" ileal the body av^^ay by night, and was a public
^' action, it is received only on the report of a lin-
" gle teftimony. In other Writers, this would
" look like an interpolation, independent of the
" main hiltory ; becaufe thofe that wrote after, are
" quite filent about it, fo far are they from giving
^' us any corroborating inflances, far confirmation
'' lake, to confound Infidels, and comfort Believers.
For, if this was as publicly done, as, is pretended,
it mufl have been publicly known, and could not
efcape their notice, or been unworth}'' their re-
gard. Therefore, here might be a fufpicion of
^' forgery in the relation, but that we are well fa-
'' tisfied of the honefly of thefe filcred Hiftorians ;
'' for every thing they wrote is as true as the Go-
" fpel {h)'' Thus our Philofopher retails both his
reafon and his wit. But a head whole only furni-
ture is confufed infidel notions, impofes upon the
mind, and reprefcnts things quite diitorted and un-
natural. So far is the fealing and guarding thefe-
pulchre from looking like an interpolation, that it
appears mofl manifelfly a natural branch of the hi-
ftory. The chief Priefls afcribed the miracles of
Jefus to Beelzebub^ and yet they were greatly alarm-
ed at them ; the people believed them real, and of
God, and therefore they judged them curfed ; they
were foretold, that Jefus was to rife from the dead ;
and^
{h) P. 32.
Sect. III. Chrijlian Revelation. \6y
and, upon this, apprehending that his Difciples
might come by night, and ftcal him away, and fay
\into t.he people "he was rifen, which they fufpecled
v^'ould be attended with confequences more danger-
ous than any thing that had yet happened ; to pre-
vent this, was it not natural for them to feal and
guard the fepulchre ? This event therefore can be
no interpolation. And hov/ comes the Gentleman
to reprefent it as independent of the main hiilory,
the hiltory of the refurredion ? Fie feems to think,
it is of great confequence, as it meant to prove, tiiac
the Difciples did not ileal the body away by night.
And does not this give every fober man to under-
fland, it has a natural connection with the hiftory
of the refurredlion ? It proves that the Difciples did
not ffeal away the body ; the body, however, was
gone ', the chief Prieils could not fhew it ; what
then^ upon fuch an event, is the world led to appre-
hend ? In a word, fo far is the fealing and guarding
the fepulchre from being independent of the hiftory
of the refurredion, that, I am afraid, it is the flrong
light it calls upon this event, that has engaged the
Gentleman to proflitute his philofophy, in ufing fo
many arts to prove it a forgery. He fays, indeed,
it muft be an interpolation, independent of the main
hiftory, becaufe thofethat wrote after, are quitefilent
about it. And does the Gentleman really think,
that the filence of after Hiftorians can either fatisfy
the world, that fuch a particular fa(5t mentioned* by
a former Hiftorian, is an interpolation ; or, in fpite
of their fenfes, convince them, it has no conntdion
with the main hiftory ? Here, be the filence ever fo
profound, the connetflion is glaring, and fhews it no
interpolation. Our Philofopher pretends too, that
thofe " who wrote after are far from giving us
*' any corroborating inftances for confirmation fake,
" to
168 The "Truth of the Sect. III.
" to confound Infidels, and comfort Believers." As
for Believers, I can aiTure the Gentleman, they ftand
in no need of comfort in what relates to the Gofpel-
hiilory. And, how far Infidels are confounded,
the confafion and perplexity, the dillrefs they are
vifibly in, when oppofing the Chriftian revelation,
the buffoonry they fly to, inftead of fober fenfe and
reafon, the unbecoming, the reproachful and blafphe-
mous language they difcharge with refpect to per-
fons and things, which the wifeft men, the greatefb
Philofophers, and the laws of their country count
facred ; thefe things, open and notorious, abundant-
ly demonftrate. But, what is that whereof thofe
that wrote after, have given us no 'corroborating in-
ftances ? The Gentleman tells us, that St. Matthew
w^rote this ftory of the fealing and guarding the fe-
pulchre, in order to prove, that the Difciples did not
Heal the body away by night. And, do the other
Evangelifhs give us no corroborating inftances con-
firming the fame truth I Upon the face of the hi-
flory in Mark^ Luke, and Jobn^ fo open is this truth,
and apparent, that a man mail obilinately wink and
fhut his eyes not to fee it.
But, as our Philofopher's Logic, here and elfe-
where, enables him to argue from the bare circum-
ftances of a fadl's being attefted only by one evi-
dence, that that facl muft be held a forgery ; I lliall
here a little confider this principle with refpecl to
the fealing and guarding the fepulchre, which, he
bids the world obfe'rvc, '' is received only on 4:he
*' report of a fmgle teftimony." This, perhaps,
may be thought not worth while ; and, indeed, the
fame may be faid of his whole book, but in the
Chriftian controverfy with modern Infidels, one is
fometimes obliged to explain how two and two
make four, I would therefore beg leave to afk the
Gentleman,
Sect. III. Chrijllan 'Revelation. 269
Gentleman, does the intrinfic or the real truth of
fadls or of human adions, depend upon fo extrane-
ous a thing as the teftimony of any whatever num-
ber of witnefTes ? If not, how is it poilible to con-
ceive, that from our having only one Hiftorian to
atteft a fad, it follows, the fad never happened, and
is a forgery ? In many initances, people may have
110 more than the report of one Hiilorian, and whilll
We have no more, Ihall we account the fad to be
forged ; but, when we happen to find other Hifto-
rians concurring, muft we then repute it to be real ?
As fuch myfleries are beyond my comprehenfion, I
Ihail only fay, it appears to me, that our moral Phi*
lofopher has been a little too free with St. Matthew'^
charader, and Ihewn but too great hafte to find hint
guilty of forgery, in reporting the fepulchre was
fealed and guarded.
Indeed, as the truth or exiilence of fads, that lie
not within the reach of our own fenfes, can come to
our knowledge no otherwife, but by the teftimony
of other people ; fo, our belief as to the certainty of
thofe fads, ought to be proportioned to the degree
of confidence one has reafon to place in the re-
porters. But, to deny the exiftence of a fad, or
to judge it a meer forgery, purel}'' becaufe there is-
only one witnefs attefhing it, how can this be
counted but foolilh and ridiculous ? No doubt, the
appointment is very wife, whereby in civil courts,
the truth of a fad cannot be admitted without the
teftimony of, at leaft, two concurring witnelTes.
But, to a Philofopher who forms his judgment of
the truth of fads, upon the nature of things, what
fignifies this arbitrary inftitution I Very frequently
as a Judge, for want of legal evidence, is a man
obliged to pronounce againft the truth of a fad ;
while in his confcience, as a Philofopher, from the
Vol. L Y nature
170 The Truth of the Sect. IIL
nature of things, or the teftimony of one fingle
witnefs, he has been convinced of its certainty.
And, I dare fay, the Gentleman himfelf is able to
point out one or more perfons, whofe fingle tefti-
mony he would prefer before that of fome twenty,
and which he would judge fuflicient evidence to
afcertain the truth of any matter of fact whatfoever.
It is not therefore the bare circumftance of a fact's
being reported only by one Hiftorian, that can pre-
vent a Philofopher from confefling its certainty.
Were it otherwife, I am afraid that very few hiflo-
rical fads, when narrowly examined, would be found
able to maintain their credit. If the Gentleman
will confider the hiifory of Jofephus concerning the
deftrudtion of Jerufalem, he will find what a num-
ber of valuable articles in the Roman and Jewijh
hiftory, hitherto regarded as undoubted truths,
would, by his principle, all come to be condemned as
forgery. Let it therefore be obferved, that in the
cafe of a fmgle witnefs, as in the cafe of a greater
number, it is the circumftances and charadter, the
capacity and honefly of the reporter, which, by
all means, we ought carefully to confider : And
when thefe, in all other inftances, upon a flridt ex-
amination, are found unexceptionable and good,
what is the maxim in philofophy that forbids us to
credit his fingle teilimony, with refpedl to fuch a
particular facl, that happens not to be mentioned
by any of his contemporaries : So that if our Philo-
fopher means in this article, to faffen an imputation
of forgery upon St. Matthew^ all the rules of fair
dealing, the common voice of mankind, call upon
him to produce other fort of evidence, than this
bare circumflance of his being fingle in his report,
and to fhew us, either in other inflances, that this
Evangeliil is clearly guilty of falfhoodj or, that fuch
is
Sect. IIL Chriflian Revelation.. 171
is the nature of and circum fiances of the prefent
article, that it cannot confift with truth, but there-
in the reporter has evidently forfeited his veracity 1!
This, I fuppofe, he will pretend he has done ; but
in what manner, or how fuccefsfully, and whether
he ought to renew his labour, the world will judge.
Here he goes about to fupport his charge of forge-
ry, from St. Matthew*'^ being alone in reporting
the fealing and guarding the fepulchre, after this
manner :
" if this (fays he) was as publicly done, as is
" pretended, it mull have been publicly known,
*' and could not efcape their notice (the notice of
'' the other Evangelifts) or been unworthy their
*' regard.'' And I am really glad to find, than
Marky and Luke^ and Johh^ have coiiie to fhare in
our Philofopher's good opinion. For the prefent,
he confiders them as men :of judgment and honefty,
who wrote according to thedr knowledge and the
importance pf things -; and therefore upon their
good fenfeand iategrity he lays the weight of his
charge of forgery againfl St. Matthew. And is it
not abundantly diverting to fee our Philofopher,
upon every proper occafion, (hifting the fcene, and
reprefenting things not as truth, but as pallion di-
redls him ? The Evapgelifts are men of veracity,
when their authority is fo lucky as to help his argu-
ment forward ; but, when it comes acrofs, as it
mod frequently does, they are then cheats and im-
poftors. Here, as it happens, Mark^ and Luke^
and John^ are men of judgment and honelly. And
let us confefs, with our Philofopher, that thefe E-
vangelifls wrote according to their knowledge and
the importance of things. But how fliall we come
to underftand, that they wrote- every thing they
J^new, that was not unworthy their regard ? This,
every
IfZ Voe T^nith of the Sect. Ill,
every body knows, is not the way of other Hifto-
rians; and the world is apprifed, that this was not
the way of the Evangelifts. They knew undoubt-
)y, that the chief Priefls had fealed and guarded the
fepulchre, and yet they take no notice of it in their
hillory. What other reafons they had for this li-
ience, no man can determine ; but it niay be con-
fidently faid, they judged the recording that event
not neceflary to their purpofe. It is the Gentle-
man's opinion, that St. Matthew wrote his account
of the fealing a|id guarding the fepulchre, in order
to prove that the difciples did not fteal away the
dead body. And, if there had been no other way
of fatisfying the world as to this truth, no doubt,
the other Evangelifts would have taken it. But
as every article in their account concerning the re-
furredlion, is a demonftration, that the difciples
neither did nor could fteal away the body of Jejus^
they feem to (lave had no occafion to relate that par-
ticular event. Befides, that in their hiftory they
do not feem to have had precifely the fame view
with the Evangelift Matthew \ who, one has rea-
fon to think, wrote for the information of the 'Jew^
in particular, and to reconcile them to the charader
of Jefus. This appears from feveral pafTages in St.
Matthew^s hiftory ; I Ihall mention thefe th^ee.
The other Evangelifts do indeed obferve, that
the high Prieft put this queftion to Jefus^ Art thou
the Chrift^ the (on of the blejfed (J) ? But St. Mat-
thew obferves further, that the high Prieft pro-
pounded his queftion in a very awful and folemn
manner, and "with the utmoft earneftnefs, / adjure
thee by the living^ God-, that thou tell «|, whether thou
he the Chrift, the Son of GodQ)? Mow hereby St.
Matthew gives the, y^wj to underftand, that fo far
..*•■-,•■ -.-■-• . . . ' werq
(k) Mark xiv, 6i. (!) Matth. xxvi. 63. Vid. Joh. x, 2X.
Sect. III. ChriJ}ia?i Revelation. 173
were their chief Priefts and Rulers from being quite
fatisfied, and at full eafe in their confcience, that
Jefus was a malefadlor, as they pretended, or a cheat
and impoflor, that they were mightily perplexed
as to his real character, and were under the greatest
doubts and mifgivings of mind, having no certain-
ty but he might be their Meffiah,- For what elfe,
in common fenfe, can one underfland from this ad-
juration made to Jefus^ with fuch deep concern and
fo much folemnity ? Surely he that made it was ex-
tremely anxious, and inwardly alarmed with fufpi-
cions and jealoufies. Again, St. Matthew relates
;this very remarkable pafTage; ^hen Judas which
had betrayed him^ when he faw that he was condemn-
ed^ repented himfelf^ and brought again the thirty
pieces of filver to the chief priefts and elders^ f^yi^St
I have finned^ in that I have betrayed the innocent
blood. And they faid^ what is that to us ? fee thou to
that. And he cafi down the pieces of filver in the tern-
ple^ and departed^ and went and hanged himfelf^ &c. (;»).
Thus the Jews have it openly told them, that their
chief Priells had a very uncommon and alarming
confeflion made before them, loudly declaring the
innocency of Jefus, The very perfon, who, tempt-
ed with a bribe, had betrayed Jefus into their
hands, \yho had lived in intimacy with him, who
knew the truth of his miracles, the juflnefs of his
pretenfions, and the uprightnefs of his defigns ;
this very perfon, flruck with a piercing remorfe of
coiifcience, in great agony comes to the chief Priefls
and ■ elders, confefTes he had betrayed innocent
blood, abhors the reward of his treachery, cafts it
down in the temple, and, not able to bear the
flings of his guilty foul, went off, and put an end
to his prefent wretchednefs. This is a tcfliniony
feale4
(m) Matth, xxvii. 3 — 10,
174 ^^^ Truth of the Sect. IIL
fcaled after a fearful manner. So that, in the vio-
lence of his death, Judas gave a ilrong proof of
the convidlion of his guilt, and of the innocence of
Jefus. And, however, in defiance to humanity and
juftice, the chief Priefts were abfolutely regardJefs
of this unhappy man's condition, and of the inno-
cence of Jefus ; yet, to preferve the memory of
this proof, led by the hand of Providence, they e-
reifled, as it were, a lading monument . With the
price of the blood of Jefus, the bribe which Judas
had received, and which in fad defpair he had thrown
back again, they pur chafed the Potters field to bury
fir anger 5 in. Wherefore^ fays St. Matthew^ that
field was called the field of blood unto this day. And
herein, the Jews are likewife told, one of their
own prophefies is exaJlly fulfilled. The other
pafTage I mention, is this we are now explaining,
wherein St. Matthew informs the Jews., that, upon
recolledling that Jefus faid, while he was yet alive,
Jfter three days I will rife again, their chief Priefts,
by an addrefs to Pilate, having obtained a guard,
did feal and guard the fe-pulchre, left his Difciples
come by night and fieal him away \ and that the
watch having fled becaufe of an earthquake, and
an Angel that came and rolled back the ftone from
the door, they bribed the foldiers to difiemble the
matter, and to report to the world, that his Difci-
ples had come by night, and ftole him away while
they flept. And thus the Jews are plainly told,
that their Rulers ufed all neceffary precautions to
prevent a fraud ; but not being able to guard a-
gainft any thing elfe, vi^hen thofe wonders happen-
ed at the fepulcHre, they went about to conceal the
truth, and to flifle that evidence, which, coming
abroad, might induce mankind ftrongly to fufped a
Tefurrec1:ion.
Here
Sect. III. Chriftian Revelation, ij^
Here therefore, the fufpicion and jealoufy, tlie
great perplexity the chief Priefts were under, as to
the real character of Jefus ; the alarming penitent
confeflion of Judas in their prefence, loudly pro-
claiming the innocence of Jefus ; their purchafing a
field with the thirty pieces of filver, the price of the
blood of Jefus, wherein one of their own prophe-
iies was fulfilled ; and their bribing the foldiers 16
report a fallhood, and to fupprefs thofe wonders that
happened at the fepulchre, which, made public,
could not but be regarded as a prelude of the refur-
redion of Jefus-, all thefe particulars, as they pecu-
liarly belong to the Jews, fo they feem to have a
natural tendency to reconcile them to the charader
and caufe of Jefus, at leaft to awaken them to a ferious
inquiry into the truth and certainty of things. And
we fee that the fads which St. Matthew chufes to
relate, are not the deeds of mean and obfcure per-
fons, not known in the world, or where to be found,
iliould one incline to have information from them-
felves ; but they are the deeds of public charadlers,
of the chief Priefts and Elders, the Rulers of the
yews^di'mg in Council, openly and in the face of the
world. Nordo the place and time of the publication
of thofe fadts favour an irapofture. They were pu-
blifhed at Jerufalem, where the whole was tranf-
adled, and while moft of the adlors, and vaft num-
bers of the witneiTes muft have been alive, able to
fatisfy mankind as td their truth and reality ; cir-
cumftances, in which hardly a fool or a madman
would attempt to impofe upon the world.
Now, as from thefe -palTages, among others, it
feems manifeft, that St. Matthew^ in compofing his
hiftory, had it in his view to inform the Jews in
particular, and to reconcile them to the charader
oi Jefus I fo the other Evangelifts having no fuck
particular
176 The Tritfh of the Sect. IIL
particular deflgn, it can be no matter of wonder to
jfind in him feveral palTages, which they take no
notice of. And to alledge, that fuch particular ar-
ticles in any Hiftorian, are forged, becaufe other
Hiflorians are £\\Qx\t about them, is fo fenfelefs and
extravagant a rule of judging of the truth of hiftory,
that thereby all Hitlorians may be brought mutually
to ruin each other's reputation. Thus, therefore,
St. Matthew^s being fingle in the article of the feal-
ing and guarding the fepulchre, can be no objediort
to the truth of it : Nor can the filence of the other
Evangelills render it in any degree fufpicious.
I come now, with the Gentleman, to the third pe^
riod of time^ where he confiders and compares the
teftimony of the four Evangelifls, and the other
New Teitament Writers, concerning the appear-
ances of Jefus^ after he is faid to be rifen. And as
ideas, when compounded, are generally perplexed,
he therefore diftinguiilies the accounts of thefe Hi-
florians into feparate articles. And upon thefe I
join ifTue with him.
But, /r/?, in general 5 as in every matter of fa6l,
wherein feveral Hiflorians are concerned, there are
two things to be confidered, namely, the fa^ft itfelfj
and then the circumflances with which that fadl is
faid to be attended, I would gladly be informed,
whether, fuppofing thofe Hiflorians to agree in their
teftimony as to the fad itfelf, yet if they differ iri
their account of the circumflances, their evidence
mufl totally be rejedled, and the main fadl, as to
the truth of which they concur, be counted a for-
gery? For my part, I incline to think, that in all
fuch cafes it ought duly to be regarded, whether in
their account of the circumflances, thofe Hiflorians
do really difagree, or clafli and interfere with one
another, or whether they report only different cir-
cumflances.
^ECT. IIL ilhrifiian Revehfmu 177
cumftances, which may all very well confifl and a-
gree together, in thd former cafe, (which is far
from being that of the Gofpel-hiltory) where the
circumllances are contradidory the one to the other j
if thofe circumilances are of fuch a nature as to
niake^ as it were, a part of the main adion, thefe
contradiclory accounts may, no doubt, difcredic the
whole evidence. But if the circumftances are only
fuch, that the main a.ilion has no dependence upon
theitl, I am not able to conceive upon what princi*
pies of reafon, contradidory accounts, as to fuch
circumilances, can invalidate the teltimony of Hi-
llorians with refped to the truth of the main
event, wherein they plainly agree. In their ac-
counts of the death oi Auguftus^ Hiflorians contradid
one another as to the circumilances of diberius being
prefent ; and yet no body, for this reafon, calls in
quellion the teltimony of thofe Hiilorians, when
they all agree in reporting, that this Emperor died
at Nola. As for the otiier cafe, (which is that of
the Gofpel-hillory) where the circumftances are on-
ly different, and may very well confiil and agree to-
gether: As every action or event is attended vvith
various circumilances, and every Hiiforian is at li-
berty to report whichfoever of thofe circumftances
he may judge fitting; hovv can one but think, it the
abfurdeft thing in nature, to rejed: the evidence of
different Hiilorians, all concurring as to the truth of
a particular fad, merely becaufe in their accounts of
the circumftances attending that main fad, they
happen to differ or vary, without at all interfering
with one another I As I juft now obferved, even
plain contradidions in the circumftances of a fad are
no ground for a charge of forgery againft Hiftorians,
and far lefs can thefe Hiilorians be liable to fuch a
charge, who relate indeed different circumftances.
Vol. I, Z bur
178 ne Truth of the Sect. IIL
but all conHftent and agreeing together. This, I
fay, is the cafe of the Gofpel-hittorians; and whe-
ther oar Phiiofopher has any thing elfe to object to
their evidence, with refped to the appearances of
Jefys^ 1 now proceed to examine.
The firft article he takes notice of, is that of the
appearance of Jefus to Mary Magdalene » And, up-
on this, the Gentleman tells us, '' the witnefTes do
*' nor agree whether Jefus appeared to one woman
*' only, or to two. Whether it was in their way,
*' as they were going to tell the Difciples, or at
" the fepulchre, after the Difciples had been told
*' what had been there difcovered. Whether y^j^j
'' was held by the feet, or whether he would not
*' fuifer hi irif elf to be touched. Whether he fent
*' word to his Difciples, that lie was going to Ga-
'' hlee^ or g^ing to heaven {n),'^ But, as it is con-
felTed, that three of thofe witnefles, namely^ Mat-
thewy Mark^ and Jobn^ do agree, that Jefus did ap-
pear to Mary Magdalene^ what is it that can difcre-
dif this teilimony in this particular ? Why, they
agree in no other circumllance. Very well. If
our Phiiofopher, by their not agreeing, here means,
that each of thofe witnefTes takes notice of fome
circumltances relating to this event, that are not men-
tioned by the others ; this is a truth that has been
known to the world ever fince the publication of their
hiilories. But if he thereby means, that in the e-
vidence they feverally offer to the world concerning
this appearance, they claili and contradid one ano-
ther, this is a falfliood too grofs to be impofed up-
on any of mankind, by any Phiiofopher whatfoever.
We are told, not only by Matthew, but by
Mark and Luke, that, along with Mary Magdalene^
other women went to the fepulchre early in the
morping
(a) P. 40,
Sect. IIL Chrijiian Revelation, 179
morning of the refurreclion. And, as for Mary
Magdalene's being always named tirit, oneniiiy rea-
fonably conclude, that ihe was the principal |..erion ;
fo regarding her in this light, it cannot but be al-
lowed, that the appearance of Jefus to the women,
may, with great propriety, be called his appearance
to Mary Magdalene, Here, therefore, underitand-
ing. this appearance of Jefus to Mary Magdalene as
a particular event by idcif, I hope, different Hiflo-
rians, without expofing themfelves to the charge of
forgery, may have leave to mention, in their account
of this event, v/hat particular circumftances they
fhall judge moil proper. Thus Mark, while he tells
us that Jefus appeared to Mary Magdalene^ takes
notice only of this one circumilance, it was his firft
appearance. This fiime circi^milance, tho' not ex-
prefsly mentioned, is eafily collected from John ;
who, befides that, relates feveral other circum-
ftances. And Matthew not only reprefents this ap-
pearance of Jefus as the firft, and mentions fome
circumftances related by John ; but he like wife ob-
ferves, that 'i^/hen Jefus appeared to Mary Magda-
lene the other Mary was with her ; fo that, inifead
of faying Jefus appeared to Mary Magdalene^ he fays
Jefus appeared to the women. What then can our
Philofopher mean,, when he tells us.. '' The wit-
" nelTcs do not agree whether /f/f/i appeared to one
" woman only, or to two ?" Does he mean, that, in
this article, the evidence is contradictory ; one wit-
nefs affirming that Jefus appeared to Mary Magda-
lene and the other Mary, and the other witnefs de-
claring, that he appeared nor to the other Mr^ry^ but
to Mary Magdalene alone? if he has here found
fuch an inconfitlency, or any thing like it, his
philofophy carries him beyond the common fenfe of
jiiankind. Certain ic is, that ditferenc circum-
i8o "Jhe "Truth of the Sect. Ill
ftances relating to the fLime event, all confiftent to-
gether, mentioned by different Hiftorians, can ne-
ver expofe thofe Hiilorians as clafhing wiih one an-
other, and thereby Watting each other^s credit.
We learn from Suetonius^ that AjJthony offered a roy-
al crown to Julius C^Jar. D/(9 takes notice of the
fame event ; but he tells us, that Anthony was there-
in joined by his Sacerdotal Colleagues. Now, Ihall we
here cry out with our Philofopher, The ifory is
wrong; it cannot be credited; here is plain forgery;
" the witnefTes do not agree, whether this offer was
^^ made by one man only, or by many ? " Nothing
Can be more ridiculous!
But our Philofopher will not only have the Go-
fpel-hillorians to difcredit one anotheiij while they
feverally relate different circuniftances of the fame
event ; but he mull needs have St. Luke to
contradivfl them all as to the event itfelf." " St.
^^. Ltike^ (fays the Gentleman) who gives a par-
*^ ticular account of the women, and what paf*
*' fdd between them and the Angels, fays (^vr,
*' 23.) th^t his body they found not ; but, if they
*' had feen him alive or dead, they muit have found
^' or feen his body ; therefore, according to St.
*' Luke^ they faw him not (t').'* St. Luke^ indeed,
does not mention the appearance of J'jus to Mary
Magdalene ox the women ; bur he by no means fays
or even infinuates the contrary, or that he never
did appear tp them. In his fbory of the two Dif-
ciples going to Emmaus, he tells us of an article of
tiieir converlation, that the women jound not the
hody^ but 'faijD a vifion of Angels., which Jaid thai:
Jcfus 'was alive. It is this our Philofopher lays hold
ot as a contradidory evidencp given by St. Lukco
But
[0) P. 4!.
Sect. IIL Ckrijlian Revelation. ' i8l
But may not this Gentleman bear to be told, that in
his conclullon his infideHiy feems to have out-run his
philofophy I they found not his body* In common
language, in all propriety of fpeech, this can only
fignify, they found not his litclefs body as it was
taken down from the crofs, ftiir lying dead in the
fepulchre; this body was gone, not to be found, and
the fepulchre empty. ''But, (lays our Philofopher)
** had they leen him alive or dead, they mult
*' have found or feen his body." (Rubbling, at any
rate, is contemptible, and what name it deferves to
bear, when employed in an argument fo lerious and
important, the Reader will determine. This Gen-
tleman has certainly as much philofophy as enables
him to diltinguifli betwixt a perfon and a corps, and
what is the different language that is proper to ex-
prefs thefe different ideas. I Ihall only fay, that
underltanding this phrafe, they found not his body^ as
common language -mull determine it, it is impoffible
that any philofophy whatfoever can here conclude,
that the women their not finding the dead body of
Jefus^ as we are told in Liike^ bears a contradidion
to their feeing him alive, as is reported by Matthew^
Mark, and John. On the contrary, thefe two e-
vents are fo very confident, or fo well conncifled
together, that the former is a ftrong prefumption of
the latter, or they plainly infer one another. And
I ftrongly incline to think, that the two Difciples
had heard what the women had faid concerning their
having ^QG,n Jefiis alive. For otherwife, when they
came to obferve, that upon the report of the v/o-
men, certain of their number went to the fepulchre,
and found it even fo as the women had faid, that
the body was gone and not to be found in the fe-
pulchre, why do they immediately add, but him
they faw not ^ One fhould think that the adverfative
particle
J 82 The Truth of the Sfict. IH.
particle l^uty does in this particular fairly contra-
diftinguifli the men from the women ; letting us
know that the women had feen Jefus^ but the men
faw him nor. And as for the two Difciples, their
taking no notice of this article in the report of the
women to the Apoitles of what had paiTed at the
lepulchre; as tliey believed their account of the
appearance of Jefus^ as little as they did that of the
appearance of Angels, but took all they faid to be
pure imagination, might they not therefore very
naturally, without dill inguilhing the different events,
throw the whole under one head, and fay in gene-
ral, " the women, when they found not his body,
*' came faying, that they had alfo feen a vifion of
^' Angels^ which faid that he was alive r " Our
Philofopher indeed makes a ftrange. ufe of it ; buc
certain it is, that in relating a itory people do not
always mention every fadl or every circumlfance
that happens j this is farther obv.ious in this paifage
o^ Luke now before us: The women acquaint the
Difciples of what they had difcovered at the fepul-
chre. Then^ (fay^ Luke) arofe Peter, dnd ran unto
the feptdchre, and fiooping down, he beheld the linen
ckatbs laid by themfelves^ and departed^ wondering in
himfelf at that which was come to pafs. Here we are
informed of none that, went to the fepulchre but
Peter : And yet, at the fame time, Luke very well
knew that Peter went not thither alone. For, as he
reports the ftory of the two Difciples, they reprefent
more than one going to the fepulchre ;^;?J certain
ijay they) of them which were with us^ went to the
fepulchre^ and found it even fo as the women had faid ^
hut him they faw not. And, as it thus evidently ap-^
pears, that St. Luke^s only mentioning Peter as go-
ing to the fepulchre, is far from being a proof of his
r.ot knowing of any one that accompanied him y fa
the
Sect, III. Chrijlian "Revehtton. 183'
the two Difciples, their only menfiomng that the
women found not the body of Jefus^ can as little be
brought in proof of their not knowing, or haviiig
heard, that the women faid, they had feen JcfUs.
And, after the fame manner, I may here obferve, no
moral Philofopher cm juftly alledge, in the cafe of
Mark and John^ that they knev/ nothing of the o-
ther Marfs> having feen Jefus^ becaufe they mention
no other women but Mary Magdalene^ to whom he
appeared. The Gentleman allows, when Peter went
to the fepulchre, that peradventure John went like-
wife; though Luke mentions Peter only : And, for
the fake of being confiftent and uniform, might he
not iikewife Jiave allowed, when Mary Magdalene
i'^w JefuSj that peradventure the other Mary faw him
alfo ; though Mark and John mention Mary Mag-
dalene only f But, without regarding the things
themfelves, our Philofopher muft diffemble or con-
fefs them, as may beft anfwer his purpofe. Thus
John's being at the fepulchre, helps to prove, as he
manages it, that there was there no appearance of
Angels ; and confequently, that, as he intends it
Ihould be, the Evangelifts contradid: one another:
But to confefs, that the other Mary faw Je/us^ this
would hurt his upright defign of finding out contra-
didions in the Gofpel-hiftory. The world is left
to judge, how far fuch condud fuits the character of
a moral Philofopher.
Thus it appears, that, by no one rule of his pro-
feflion, is our Philofopher fupported in concluding,
that, in this article of the women's feeing Jefis^
Luke's evidence is contradictory to that of Matt hew y
Mark 2indJohn, Indeed, the Gentleman is pleafed to
alledge, that the meaning he has affixed to this paf-
fage of Luke^ is confirmed by the account we have
concerning Peter and John^ viz* their not feeing Je-
fus
184 'The Truth of the Sect. IIL
fu5 at the fepulchre ; but how their not feeing Je-
fus at the fepulchre, can be a confirmation of the
women's not having there feen him, is beyond my
comprehenfion. Is it pcffible, that our Philofopher
can argue at this rate, Jefus did not appear to Peter
and John at the fepulchre ; and therefore, neither did
he there appear to the women who ftaid after them ?
But, underiVanding this pafllige of St. Luke^ they
found not his bcd)\ as the Gentleman would have it,
they found not his body dead nor alive •, what good
reafon has he to be fo pofitive, that this is evidence
contradictory to that of Matthew^ Mark and John ^
When Hiflorians, not pretending to write a diary,
or a minute account of every particular event, in
the order of time it happens, with all its feveral
circumif unces, do only give us a brief fummary of
things, without regarding the order of time, but
throwing things of like nature together ; as in this
cafe, if we go about to fettle the order or fuccefFion
and other circumitances of things, (and very fre-
quently, they are not to be underilood or diitin-
gui'l^^i) it is impoffible preciiely fo determine them,
with(;ut either confidering the nature and circum-
fl mces ot things, or comparing different parts of
the fame Hillorian, or different Hiitorians who
mention or write upon the fame fubjev5l j fo, if our
Philofopher will permit us to ufe the liberty which
all mankind take in explaining the truth of hiftory,
I am apt to think, if we compare the different Hi-
florians together, in relation to this article, we fliall
find good reafon to pronounce, there is here no con-
tradidiory evidence.
The Gentleman himfelf obferves, that John has
told the world, that Mary Magdalene^ or, as I have
above explained this article, the women, were twice
at the fepulchre. At their firll vifit, we are in-
formed^
Sect. III. Chrijilaii Revelation, 185
formed, they neither law Jefus nor his dead body :
Bat when they were there a fecond time, Jejus ap-^
peared to them. When therefore St. Luke relates,
that they found not his body ^ underftanding it to fig-
nify, they faw not Jefus himfelf ; every impartial
man will allow, that this paiTage plainly points at
what happened at the firft vifit the women made to
the fepulchre. 1 contefs, our Philofopher may al-
Icdge, that this vifit, as mentioned by St. John^ was
attended by no vifion of Angels ; whereas in this
mentioned by St. Luke^ there was a vifion of Angels^j
a circumtlance which refers it, according to Mat^
thew and John^ to that vifit wherein they faw Jefus.
But, in his account of what happened at the firft vi-
fit, does St. John infinuate any the leaft thing that
can infer, there was at that time no appearance of
Angels ? And, can his bare filence, as to this article,
be held, at any rate, to fignify a denial of it ? It is
upon this abfurd, extravagant opinion, p culiar to
himfelf, that our Philofopher's objedtions againft the
truth of the Gofpel-hiftory are grounded. And,
indeed, the opinion is fo evidently abfurd, that no-
thing more evident can be propofed, whereby to
'^^zsfi its abfurdity : It blafts the credit of all Hifto-
rians. "Tacitus reports, that Domitian was along
with his uncle Sahinus in the capitol, when Vitellms's
men laid fiege to it. Of this circumftance, Suetonius
takes no notice. Mull we therefore fay, '' Here
" is evidence contradiiflory to T'^a/^i.^" At this
rate, Suetonius not only contradicts Tacitus^ but he
proves contradictory to himfelf ; for this circum-
ftance he particularly mentions in his life of Domi-
tian. After the fame manner, Matthew and Luke
having related, that they rolled a ft(^ne to the door
of the fepulchre of our Lord ; Luke and John^ as
they neglcd this circumftance, muft be underftood
Vol. I. A a tQ
1 86 The Truth of the Sect. IIL
to contradid it : And not only fo, but to contradid
themfelves •, for, in their account of the vvomen'is
going to the fepulchre, they feem, each of them,
fairly to infinuate, that a ilone was laid at the
mouth of it. However, therefore, onr Philofopher
may be afFedled towards this dodrine, I cannot
doubt, but all mankind will allow, that the bare o-
miffion of fucli a particular fad or circumft^nce by
one Hiflorian, can never be held contradictory evi-
dence with rcfped: to that fact or circumftance,
when related by another Hiftorian. So that, as St.
John*s taking no notice of the women's having {ttw
a vifion of Angels, at their firll vifit to the fepul-
chre, can never be underflood as a denial of fuch a
"vifion ; fo if we here underlland, that when the two
Difciples going to Emmaus, as St. Luke reports it,
do tell us, that the women found not the body of
Jefus, their meaning is, they faw neither the dead
body nor the living perfon of Jefus ; in this cafe,
nothing can hinder us from refling confident, that
the vifion thefe two Difciples fpeak of happened to
the women at their firft vifit to the fepulchre. And,
indeed, as thefe Difciples defigned a journey to
Emmaus^ it may be thought very poffible, that they
had left the other Difciples, before the women had
come back the fecond time from the fepulchre, and
mufh therefore have as yet heard nothing as to the
appearance of Jefus to Mary Magdalene, Thus again,
our Philofopher may be fatisfied, he has no autho-
rity from St. Luke to conclude, in oppofition to the
other Evangeliifs, that the women faw not Jefus.
The Gentleman next objedls, that the witnefTes
contradid each other, as to the place and time of
this appearance of Jefus : -They do not, fays he, a-
gree, " whether it was in their way, as they were
" going to tell the Difciples, or at the fepulchre,
^' after
Sect. III. Chrijlian Revelation. iSj
'' after the Difciples had been told what had been
" there difcovered." As to the place, St. Matthew
relates, that, as the women went to tell his Difciples^
behold^ Jefus met them : And, according to St. John^
Mary Magdalene having ftooped down into the fe-
pnlchre, and there fpoke with Angels, £V/5a<p>? eV ra
oV/Vw, Ihe was turned in her way back, and faw Je-
fus Handing. This, the Gentleman rightly con-
ceives, happened at the fepulchre : But would al-
Jedge, from St. Matthew^ that it happened after the
women had left the fepulchre, and were on their
way to the Difeiples. Indeed, I know not whether
our Philofopher has any data^ upon which his Geo-
metry may enable him to .determine, how far the
women were advanced in their way, at which di-
ftance they cannot, in common language, be faid to
be at the fepulchre. But, I am pretty certain, he
never will be able to fiiew the contrary, if it ill all
be alTerted, that the women mighi: have been two,
or threcj or half a dozen fteps, or not without the
walls of the garden, where the fepulchre was, when
Jefus appeared to them. And, in any of thefe cafes,
will not common language fuffer us to fay, Jefus ap-
peared to the women at the fepulchre ? When
therefore St. Matthew tells us, that the womejj de-
parted quickly from the fepulchre ^ and as they went to
tell his DifcipleSf Jefus met them ; can our Philofo-
pher fhew us, that before this happened, they had
made more than one flep in their way, or were
farther advanced than jull turning about for that
purpofe, or, if hepleafes, had run beyond the wails
of the garden ? But let the Gentleman, by his phrafe,
at the fepulchre^ mean what he will, how comes he
to reprefent Matthew and John contradidiing one
another upon this article ? Matthew reports, that the
women faw Jefus as they wpre going to his Difci-
ples;
tS8 The Truth of the Sect. IIL
pies ; and John tells ns, that they faw Jefus (as they
were returning, or) as they had turned in their way
back. Our Philofopher mud be extremely envious
of the charader of the facred Hittorians, when he
goes about to attack their credit, fo much at the ex-
pence of his own. I wonder how the world v/ould
regard that man, who fhould pretend to difcredit
Tacitus and Suetonius by fuch wife obfervations,
'Tacitus relates, that fome foldiers difpatched them-
felves hard by Othd^s funeral pile ; but Suetonius fays,
this happened not far from the pile !
With the fame degree of good fenfe does the
Gentleman objed: to the time of this appearance of
J ejus. St, Matthew indeed fays, that, as the wo-
men were going to the Difciples, to deliver the
meiTage they had received from the Angel, Jejus ap-
peared to them; and this, he would have us believe,
is contradidory to St. Jojpn's, account, from whom
we learn, that after the women had been with the
Difciples, and had informed them of what they had
difcovered at the fepulchre, and had again returned to
the fepulchre, Jefus appeared to them. Thus, ac-
cording to John-y the wom.en were twice at the fe-
pulchre. At their firft vifit, they found not the
body oijefus^ and they came and told it to the Dif-
ciples : But, returning again to the fepulchre, at
this fecond vifit, they hw Jejus. Now, 2.'^ Matthew
jtakes no notice of this circumftance of the women's
having been twice at the fepulchre, but, having
brought them to the fepulchre, reprefents them to
have feen Jefus before they left it : What is there in
any one of the rules of fair dealing or judging im-
partially, that can hinder us from determining, that
Matthew here relates what happened at the fecond
vifit the women m>:de to the fepulchre ? To find
out one fingle word in Johi'^ relation of this fecond
vifif:.
Sect. III. Chrijiian Revelatiofh 189
vilit, contradidldry to that of Matthew^ is not in tKe
power of our Philofopher. But, as the difficulty,' I
may fay the impoflibility, of fettling, in moft in»
fiances, the precife order and fucceffion of events or
circumftanccs, as they actually happened, leaves
people at great liberty (without hurting the truth of
the things themfelves) in apprehending their feries
and connexion ; if one fliould rather chufe to take
this palfage of St. Matthew in another light, one may
v/ell affirm, thar this Evangelifl here mixes together
what paffed at thofe two vifits the women made to
the fepulchre, without diftinguifliing the one from,
the other, and reprefents the whole as tranfa(fled at
the fame time. And, taking it in this view ;if we
compare with it the account we have from St. John^
who makes each of thofe vifits a diftind:, feparate
article, and exprefsly declares, that Jefus appeared
to the women at their fecond vifit ; it mufl be con-
ceived, that what St. Matthew relates from ver. 9,
happened at the fecond vifit, and what goes before,
at the firfl. It is true, our Philofopher may here
objedl, that St. Matthew connects all the parts of
his ftory fo very ft raitly, that one can fufpea no in-
terruption in the fucceifion of thofe different events :
The AngePs charge to th6 women to go tell his Dif-
ciples, that Jefm is rifen ; The women run to bring
his Difciples word : And, as they went to tell his
Difciples, behold, Jefus met them. Here, I fay, the
appearance of an uninterrupted fucceffion of events
is very ftrong. But, I am apt to think, that no
man that underftands hiftory, or attends to the
manner of connecting events ufed by Hillorians,
will take upon him immediately to declare, that be-
twixt the women's being in their way, in obedience
to the Angel, to tell the Difciples, that Jefus was
rifen, and their feeing J ejus himfelf, there were no
intervening
290 The Truth of the Sect. III.
intervening events ; for St. Matthew mentions
none. But, if other events did adlually intervene,
fuch as their delivering their melTage to the Difci-
ples, and their returning again to the fepulchre,
does not St. Matthew^ by his way of reprefenting
things, diredly lead us into a miflake, or to form a
wrong judgment as to the order and fucceflion of
events ? No ; St. Matthew writes his hiflory, as
.other Hiflorians do theirs. It is our own ignorance
or want of attention, it is our being over rafh or
hafty in our conclufions, that betrays us. Xiphilinus
tells us, that Otbo having prevailed with his friends
to leave him, and provide for their own lafety, he
withdrew into his chamber, and there run himfelf
through with a dagger. Thus, we know of no e-
vent that intervened between Others retiring into
his chamber, and his difpatching himfelf; but the
one feems here to have immediately fucceeded to the
other. We learn, however, from Suetonius^ that a
good many events intervened, and fome of them of
fuch a nature, as made Otho delay difpatching him-
felf till next morning. Tacitus too takes notice of
feveral intermediate events, and particularly infinu-
ates, what is not mentioned by Suetonius^ that Otho
did not difpatch himfelf, till he had returned to his
apartment a fecond time. Thus, we fee how very
rafh it would be in any man, pofitively to determine,
that no particular fads, or only fuch particular faifts,
did intervene between two fuch events. Xiphilinus
mentions none. But Tacitus relates feveral, and
particularly infmuates, that Otho did not make him-
felf away, at his firft v/ithdrawing into his chamber^
but after he had returned to it a fecond timco
Whereas Suetonius fo connecls the parts of his flory,
as to lead us to apprehend, that 0/^<? difpatched
himfelf, at his firft withdrawing. Juft after the
fame
Sect. IIL Chrijlian Revelation^ 19!
fame manner, St. John informs us, that the women
did not fee Jefus at their firil vific to the fepulchre,
but after they had returned to it a fecond time.
Whereas St. Matthew ^ neglecting fome- intermediate
events, fo conned:s the parts of his ftory, as we are
led to apprehend (without any the leafl prejudice to
the main hiftory) that the women faw Jefus j2X their
firfl vifit to the fepulchre. And, if this different
manner of conne(fling events, obferved by Xiphilinus
or Dio^ by 'Tacitus and Suetonius^ does, in no degree,
invalidate the credit of thefe Hiftorians univerfally
regarded j I would fain hope, that the character of
the Evangelical Writers, can as little fuffer, upon
their taking the fame liberty. As we claim nothing
in behalf of the Authors of the NewTeftament, but
what is univerfally allowed to every other Hiftorian,
it feems fcandaloufly partial in our Philofopher, to
deny them the common rights of mankind.
It is next objected, " The witnefles do not agree,
*' whether Jefus was held by the feet, or whether
" he would not fuffer himfelf to be touched. For,
*' St. Matthew fays, the Marys held Jefus by the
*' feet : Whereas, St. John hys^ Jefus forbad Mary
*' to touch him." But this objedion is founded up-
on our Philofopher's impofing a particular meaning
upon words, as it may ferve his purpofe. No doubt,
the word a^VSa^, fometimes fignifies barely to touchy
as it is underftood, Matth. xiv. ^6. That they might
only touch the hem of his garment. But, moft fre«
quently, it fignifies fome inward affedtions or difpo-
litions of the mind, with the correfponding, exter-
nal anions of the body. And thofe affe(R:ions with
their correfpondent adtions, are fometimes malicious
and hoftile, and fometimes friendly and beneficent-
Thus, Zech, ii. 8. He that toucheth you^ toucheth
the apple of his eye : 7, e. He that exerts any malici-
ous
jgz The Truth of the Sect. IIL
^ons paflions to your prejudice, hurts the apple of
his eye. And Mark x. 13. And they brought young
children to him^ that he Jhould touch therit : i. e, Thac
with tender aifedlions he fliould embrace and blefs
them. Accordingly, Jefus took them up in his armSy
put his hands upon them^ and blejfed them. Thus like-
wife, the woman, mentioned by St. Luke^ vii 38,
39. Her wajhing Jefus V feet with her tears ^ and wiping
them with the hairs of her head^ her kijjlng them^ and
anointing them *, all thefe exprellions of tender aife*
dtions and deep reverence towards Jefus^ the Pha-
rifee, with whom our Lord was eating, comprehends
under the word oL7r%tj^ai to touch : ms man, fays he
within himfelf, // he were a Prophet^ would have
known^ who and what manner of woman this is that
toucheth him ; i. e. who is thus carelJing him Now,
in this laft fenfe, is the phrafe, /^i ^« aVJi^, touch me
not^ to be underftood. So that the meaning is.
Embrace me not with all this fondnefs and tendernefs ;
for I am not yet afcended to my Father^ andyoujhall
have other opportunities of thus expreffng your regard
towards me. As therefore Matthew reprefencs to
us the manner in which the women were exerting
their kind affedions towards Jefus, holding him by
the feet^ and worfhipping him ; fo John only informs
us, that Jefus was pleafed to check them in the
height of their joy and tendernefs, while they were
thus embracing his feet ; chufing rather to halten
them away to acquaint his Difciples of his refurre-
^ion. And, had the Gentleman's fcheme fuffered
him to underftand this w^ord, aTrlsVOa/, as it is coml-
inonly underltood by the beft Greek Authors, he
would have efteemed this objedion no great credit
to his philofophy.
Nor is his fourth objedlion lefs trifling or frivo-
lous. He tells us, " The witneiTes do not agree,
" whether
Sect. IlL Chrijliati Itevelaticn, I93
" v/hether Jefus fent word to his DifcipIcSj that he
"^ was going to Galilee^ or going to heaven. For
^' St. Mattbew fays, that Jejus bade the Marys tell
'' the Difciples, he was going to Galilee : Whereas
*' St. John lays, that Jefus bade Mary tell the Dif-
'' ciples, he was going to his Father." And why
may not thefe be different parts of the fame meffage I
The Gentleman's Philofophy is not able to fliew the
one inconfiftent with the other. And, I hope, no
Hiftorian is bound to rel;^te every article and every
paiTage that happens. The blelTed Jefus^ before his
crucifixion, had told his Difciples, not only that af-
ter his refurredion, he would go before theiti into
Galilee^ but, that he was likevvife to go to the Fa-
ther. 1 came^ fays our Lord, forth from the Father^
and am come into the world :. Again^ I leave the worldy
and go to the Father [p). When, therefore, he wa3
rifen from the dead, this was the nicflage he fent by
the women to his Difciples 5 Go^ fays he, and tell my
brethren^ I am thus far in my way to afcend unto fHy
Father and your Father^ and to my God and your God,
But^ before I afcend^ let them go into Galilee, and there
foall they fee me. And, as St. John and. St. Matthew
do only report, one the former, and the other the
latter part, of this melfage ; furejy, that man does
but Ihame philofophy, who takes upon him to af-
firm, here the witnelfes difagrce, and contradid one
another.
After thcfe objedions, our Philofopher fliews his
talent in propofmg more queftions, than a v/ife mail
vs^ill undertake to anfwer. " l^ Jefus (fays he) and
*', the Angels, or Angel, were at the fepulchre as well
■-' after as before Peter and John were there, why
'■'- then did they withdraw upon their coming,
/' fjfcf' In general, I fhall only obferve, that the
Vol. L B b Apoftles
[f) ]oh. xvi. 28, VJd. XIV. 28, 29.
194 The- Truth of the Sect. IIL
Apoilles being defigned witneiTes to the world of the
refLUTedion oi Jejus^ it feems highly proper, that
in order to prepare them for a thorough, rational
Gonvidtionof the certainty of this event, theyfiionld
have no vifions or apparitions, that might alarm their
paffions and diflnrb their thoughts, (if poiTible to
prevent it) but have their minds kept always quiet
and compofed, fully mailers of themfelves, and ca-
pable of examining every circumiiance freely and
without prejudice. This, I apprehend, might be
the reafon, why the Angels did not appear to Peter
and John at the fepulchre, and why the women were
employed to give the firft warning to the Apoftles
concerning this event ; whereby they might be put
upon their guard, and prepare themfelves ifriclly to
examine into the truth of the matter, when Jefus
himfelf fhould appear to them ; v/hich was the dif-
polition that St. '^Thomas conceived, Upon his hearing
from the other Apoilles, that they had feen Jefus ;
he was determined not to believe v/ithout the moft
incontelVibie evidence that his own fenfes could pro-
cure him. All this feems quite confident with true
philofophy. And I clearly forefee, that had the
ground of our Philofopher's objedlion been out of
the way, and the Angels appeared to the two Difci-
ples at the fepulchre, neither v/ould this have fa-
tisfied him : I doubt, it would have afforded him
other fort of objedtions, that might have appeared a
little more threatening. Mean while, as the cafe
now Hands, I am able to fee nothing that can hin-
der our Philofopher from admitting the account I
have prefumed to give of the withdrawing of the-
Angels, but that it may appear to him a little too*
rational. For, alas 1 neither common fenfe nor
common language muft have leave to protedl the
Gofpel-Hiftorians : Thefe are fences too weak to
Hop
Sect. III. Chrijlian Revelation, 19 r
ftop this moral Philofopher in his unbridled courfe
to ruin their charader.
He complains, '^ There is as little harmony a-
*' mong the witneiTes about the Angels at the fe-
^* pulchre, as there is among them about the ap-
pearances of Je[us, For St. Matthew mentions
only one Angel ; St. Mark calls him ayoung man;
St. Luke fays two men; but the women called
" them Angels ; St. Johi calls them two Angels (^)."
And will not common lauguage juilify any Hiito-
rian in ufing thefe terms promifcuoufly \ If a man
knows not thus much, he has fet up too foon to in-
ftrucl manicind. Nor, as to the different accounts
with refped to the number of thole Angels, do thefe
Hiftorians take any other freedom, but what is ufed
by ?li other Hiilorians. Matthew and Mark men-
tion only one Angel ; and Luke and John mention
two. Thus, in relating who gathered up the relics
of Auguftus^ Suetonius mentions only the Roinan
Knights; and Dio mentions Livia along with them.
In fhort, when Hiftorians, without fwerving from
truth, or hurting the main hitlory, are pleafed to re-
port, fome more, and fome fewer circumflances, it is
unreafonable to find fault with them, but ridiculous
to charge them with contradidions.
Upon this article, I have only further to add :
The Gentleman's vobfervation concerning the incre-
dulity of the ApofUes, in relation to the report of
the women, may w^ell lead us into a perfualion of
the honeity of the Apoftles, that they had no biafs
in favour of the refurreclion, and were not difpofed
to believe it upon- hear-fay evidence; but, how it
can tend to fatisfy us, as our Philofopher would have
it, that the report of the women was altogether
falfe, is beyond my comprchenfion, But his reafon-
X96 ^he Truth of the Sect, HI,
ing is no woiTe than his honefty. Not to obferve,
that he very well knows, that the Diiciples came
afterwards to reft fully affured of the truth of the
women's report ; here he meanly impofcs upon his
Reader, in telling him only, ^^. The Diiciples con-
*' fefs, that Mary herfelf did not know whether it
" was Jefus or the Gardener f^)/' It is true, the
Hillorian relates, that Mary^ having no fufpicion of
the refurreciion, fuppofed Jefus^ when ilie faw him,
to be the Gardener : But, does he not immediately
inform us, fhe foon became fenfible of her millake,
and knew him to be Jejtis ^ And what hurt it would
have done to our. Phiiofopher's argument, or what
biemiili it would have call: upon the Gentleman -s
jionefty, to have told the Reader thus muchy the
world will determine. I leave it to himfelf to de-
clare, what that moral Philofopher is intitled to,
who, under that charader, fetting up to teach and
dired: the Public, takes the opportunity to difguife
things, and to miflead mankind.
The neja article in order, is the appearance of
Jcfus to the two Difciples going to Em^naus ; which
is his fecond appearance. And a beautiful account
of this piece of hiitory is given us by St. Luke xxiv.
13. which cannot but approve itfelf to every man
of tafle and judgment.
As to the names of thefe two Difciples; one of
them, we are told by St. Luke, was called Cleopas ;
but, as he names not the other, it is not a little en-
tertaining to find the Gentlernan taking upon him
to inform the world, his name was Simon, nay
Simon Peter \ and upon this falling into one of his
fits of wonder, which goes off as contemptibly, in a
little piece of ludicrous wit. One ealily perceives
^vhat has thrown our Philofopher into this blunder.
'/''■■ ' ' And
(0 P. 42^
Sect. III. Chriftian Revelation. 197
And molt certainly, fome m3dl:erious power had
fpoilcd his eye light, that he lliould not lee the com-
mon conitriidion of words, fo very obvious to any
fchool-boy.
But, whatever were their names, (if I may be
allowed to conje^^hire, probably the Difciple not
named was Lukc himfclf; who, as a Phylician,
might have been called thither.) Certain it is, that
thefc two Difciples did, for fome time, vvalk and
converfe with Jefus^ without knowing it was he,
till they came to the village of Emmcius, And our
Philofopher will give me leave to think, that the
reafon aHigned for their not knowing him is juil,
and may well fatisfy any Philofopher whatfoever.
St. Mark tells iis, that /^e appeared to them in another
fortn.^ V/hat that particular form was, no man, I
fuppofe, will pretend to determine. Only, in ge-
neral, one may lay, his outward form or drefs, or
the circumftances he was in, as to his outward ap-
pearance, were fuch, fo different from what he ufed
to be in among his Difciples, that nothing about
him could immediately raife. in one's mind the par-
ticular idea of Jejus. Now, the blclTcd Jefus in this
other drefs or lorm, in which none of his followers
had ever feen him, coming up with the tv/o Difci-
ples in their way to Emmaus ; is it any thing flrange
or improbable, that they fliould not know him ?
Indeed, upon ftrict examination, or their perliiling
in a narrow, curious view, they might, 1 doubt not,
have come to diilinguifh who he was ; but, as the
firlt fight they had of him bore no rcfcmblance to
the perfon of Jefiis j and as they had been eyc-
vvitnelfes of his crucifixion and death, upon which
they had given him up for loll, without all liopcs
of his returning to life again •, it is unimaginable to
me, how it was poffible for them to conceive any
the
igS 7he Truth of the Sect. Ill,
the leaft fufpicion, that the pcrfon who had joined
them was Jefus, As naturally therefore, as the effect
follows the caufc, their eyes were holden^ as ^i, Luke
cxprelTes it, that they Jlooidd not know him^ or their
eyes were hindered from perceiving who he was.
Nor needs any thing of this nature furprife the
Gentleman; he is himfelfa Handing inftance, how
far an ingrained prejudice againfl Chriftianity can
blind a man's eyes, that he iliall not be able to fee a
plain vifible object, the common conftrudion of lan-
guage. Thus, I fay, the two Difciples going to
EmmauSy were very naturally, I may fay necelTari*
iy, prevented from apprehending, that the perfon,
who h;id come up with them, was Jefus. And as
the coriverfation in which they engaged was fo ve-
ry concerning, that it could not but engrofs all
their thoughts, 'as we lind it did ; and as Jefus^ m
explaining his ovv^n charader, and particularly that it
behoved Cbrift to fuifer, and to rife from the dead
the third day, gave no hint that he was the perfon,
it is natural to imagine, that the impreffion they had
received from the firil fight of this flranger, muft
Hill remain, and they continue ignorant who he was.
Accordingly they are Hill voidof all fufpicion inwhofe
company they were, till they went into the houfe, and
v/ere fet down to meat ; and then it came to pafs, as
Jefus fat at meat with them, he took bread, arid blejfed
it^ and brake ^ and gave to them^ and their eyes were open-
ed^ and they knew him, O tranfporting glorious fight !
'The import of this hiilory is briefly this:
According to the prejudices of the J^-zc;//^ nation,
thcfc two Difciples were, no doubt, poffefTed with
the certain profpedl of a temporal kingdom that
fliould never fail under the endlefs reign of their
M^ffi^-h* It vv'as this that rendered them quite ir-
feconcileable to the thoughts of the crucifixion, and
altogether
Sect. III. Chriftlan Revelation. 199
altogether incapable of the hopes of the refur-
rection. In order, therefore, to relieve them of thofe
miflaken notions, and to prepare them for the dif-
covery he was about to make, the blefTed Jejus^ be-
ginning at MofeSy and all the Prophets, expounded
unto them in all the Scriptures, the things concern-
ing himfelf ; in particular, that Chrift or the Mejj'iah
ought to have fuffered thefe things, which had be-
fallen Jefus of Nazareth^ that he ought to rife again
from the dead, then afcend into heaven, and there
enter into his glory, the glory which he had with
the Father before the world was. Such were the
inilruclions with which Jefus entertained the two
Difciples in their way to Emmaiis ; and by fuch in-
ilrudions they were fully reconciled to the true
chara^ler of the Meffiah^ all their prejudices againft
his fuiFerings, his death and paflion, were removed,
and their hearts were warmed with the glowing
hopes or his refurreclion, or of their feeing him a-
gain alive. Did not our heart {fay they) hum with-
in us^ while he talked with us by the way^ and while
he opened to us the Scriptures ? Now, in this fitua-
tion of mind, the two Difciples fat down at table,
and being thus prepared, without any diflradtion of
thought, to difcern who he was ; with his own pro-
per air and addrefs, and in his ufual form of words
and expreflions, he took breads and blejfed it^ and
brake it ^ and gave it to them. Upon this action ot
our Saviour, the two Difciples immediately flruck
with the idea of Jefus^ their attention is roufed,
they fix their eyes, they furvey the perfon of this
itranger, they fee and know liim to be Jefus* And
thus their eyes were opened and they knew him. Nor is it:
to be doubted but Jefus difcov^red himfelf without
refer ve, and left them fully fatisfied. This, in my
apprehenfton, is an-eafy and natural account of this
appearance
200 The Truth of the Sect.
appearance of Jefus^ which flands to reafon and phi-
lolophy.
. 1 confefs, that from the. manner, wherein St.
Luke feems to tell us, this appearance was concluded,
one may be apt to think, that Jefus was no fooner
known to thefe two Difciples, than he vanijhed out
of their figbi^ or (which i take to be the true mean-
ing of this phrafe (/j a(pa.yroc ll'tviro) than he with-
drew J rom them unexpectedly'^ which might lead one
to apprehend, that their knowledge of him could
be but ilight, and not very certain. But here it is
to be remarked, as I have before obferved, that an
Hillorian's barely connecl:ing one thing immediately
with another, can be held no fort of proof, that
betwixt thefe two events, there was no intermediate
ones; But, in order to underftand whether any e*
vents did actually intervene, we muft confult the
parallel places of the fame or other liidorians, or
confider the nature and . circumftances of things.
When, therefore, one would fatisfy one's felf, whe-
ther, betwixt the firft difcovery the two Difciples had
of Jefus^ and his withdrawing himfelf, there were
any intermediate events j as there is no parallel place
of any Hiilorian to affitt us, one can only here con-
fider the nature and circumftances of things. Let
it then be obferved, there is in this paiTage nothing
that can determine us to think, that fo foon as the
Difciples came to difcern, who he was, Jefus with-
drew and difappeared. Indeed, had the Hiftorian
exprefsly faid, that the Difciples bad but a glimpfe
of
(f) The Scholiafi: upon Euripides explains a(pcivroi; WtyiTo
^y c/,(pa.v:i(; iyiviro which, in Jofephus, iignfies io make one's
efcape, or to get out of fight, cTiacT^ao-ac £;t r>7c /Wa^/i^c a©aV;;c
lylviro' Antiq. 1. 20. c. 8. § 6. So that to underftand by this
phrafe, the ^anifhing into air, like What they call a f^eare, is
childifh.
Sect. III. Chrijlian Revelation, . 20 1
of Jefus^ or that the moment they faw it was Jefus^
he luddenly got away or retired from them; this
might have put an end to the queftion. But, as
St. Luke only relates the main events, and connects
them in fuch manner as not to exclude any inter-
mediate ones, {^and their eyes were opened^ and they
knew him y and he unexpe5iedly withdrew from them,)
it would be quite as ralh. to pronounce fi*om this
pafTage of St. Luke^ that betwixt their knowing Je-
fus^ and his withdrawing from them, there were no
interveening events 5 as it would be from the fore-
cited palTage of Xiphilinus *' (when he had thus faid,
*' he retired into his chamber, and run himfelf
'' through;)'' to declare, that betwixt Otho's
withdrawing, and his killing himfelf, there was no
one event that happened. Befides, as it was cer-
tainly the defign of" Jefus to make himfelf known to
thefe two Difciples ; and as, for this purpofe, he
was at pains to explain to them the Scriptures, par-
ticularly, that it behoved Cy?7n7? to fuffer death, and
to rife again from the dead; meaning thereby to
prevent their being feized with any confufion of
thought, any dread or hurry of paflion, and to fe-
cure a compofure of mind fit to examine things with-
out prejudice, when he fliould come to difcover
himfelf: As this, I fay, was the defign oijefus^ and
thefe were the means he employed to make it ef-
fectual, no man can imagine, that, upon the firil
fight the Difciples had of him, he immediately
withdrew out of their fight ; but that he continued
with them for fome time, (perhaps, till their repafl
was ended) and put it in their power to fatisfy them-
felves fully as to the reality of his perfon ; which is
manifeftly the cafe in all his other appearances.
Again, as thefe two Difciples were certainly in the
Aime fituation of mind with the reft of their bre-
VoL. I. C c thren, .
20Z The Truth of the Sect. IlL
thren, under no biafs to hope or wifh for the refur-
redtion, but fo llrongly prejudiced againll it, that
they judged it an event abfurd and incredible, fo in-
credible that no one would rely on another's evi-
dence; it cannot be imagined that men of fuch dif-
pofitions, would reft themfelves fatistied, that the
perfon, who, upon their getting but a flight view
of him, had immediately difappeared, was no other
but yefus* And therefore, as we are told by St,
LukCj that thefe two Difciples t7riyyo^7CLv knew him to
be Jefus ; or, as St. Mark has it, that J ejus icpocyipu^n^
was made known or manifeji unto them ; it muft be
allowed, that they had more than a bare glance ;
that they were freely admitted to examine his body,
in fuch a manner as could not but afford them fuli
fatisfaclion.
Thus, from confidering the nature and circum-
fiances of things, one is necelfarily led to conclude,
that betwixt the firft fight thefe two Difciples had
of Jefus^ and his withdrawing from them, feveral
events muft have interveened, that brought them
to tlie certain knowledge of his being Jejiis, And
as no man, fo far as I am able to judge, that de-
ferves the name of a Philofopher, can poUibly avoid
this conclulion ; let the Gerirtieraan recoiled: with
what juftnefs and decency he has propofed fo many
filly ludicrous reflections and queftions. There is
^ indeed one queftion abundantly proper, " Can a-
*' ny good reafon (fays he) be given, why Jefus
" did not difcover himlelf to them by the way (/) ?"
And why Jefus did not thus difcover himfelf, I have,
methinks, given a very good reafon ; fuch a reafon
as may teach our Philofopher, that the appearances
of Jefus are chargeable with neither impofturc nor
enthufiafm.
Our
0) P. 44.
Sect. III. Chrijlian Revelation, 203
Our Philofopher leads us next to confider the
third 2ipTpc^ranct of Jefus, which was to all his A-
pollles. And he tells us, that '^ the evidence of
" this appearance of Jefus to the Apoilles, on
*' which the faith of the world is to relt, is wor-
'' thy our regard. St. Matthew (fays he) St.
" Mark^ and St. Luke agree, that when the Dif-
" ciples were made acquainted with the refuri-edi-
" on of Jefus^ they met him for the firll: and lall
*' time. But this St. John^ the Author of they^^j,
*' and St. Paul contradid ; for they tell us of o-
" ther appearances afterwards. And even, as
*' to this laft appearance of Jefus^ St. Matthew dif-
*' agrees with St. Luke^ both as to time and place ;
" for, while St. Luke makes it to have been at Je-
" rufalem^ on the evening of the day of the r<*-
*' furredion, St. Matthew fays, it was at a mouil-
" tain in Galilee, where Jefus had appointed them ;
" therefore the Difciples could not be there on the
" evening of the day he arofe (u)J-
Thefe are the Gentleman's objedions. And one
could have wiflied he had condefcended to declare
the particular reafons that induced him to aflure the
world, that Matthew, Mark and Lnke, do all of
them mention thefirft and laft, or the only appear- ,
ance that Jefus made to his Apoflles. Indeed, our
Philofopher, by his great fkill in Geography, proves
an article that never was debated, namely, that the
appearance mentioned by Matthew differs, as to
time and place, from that mentioned by Luke.
But what evidence has he, that thefe two Hiftorians
do each of them mean the firfl and lalt appearance
of Jefus, and are therefore contradidory the one to
the other ? In my apprehenfion, a very moderate
degree of philofophy will teach a man, that the ap-
pearance
(u) P. 47-
204 ^'^^^ "^^^^^^ ?/ ^^^^ ^^^'^- ^^^•
pearance mentioned by Matthew cannot pofTibly be
undertlood to be the iiril and lad, or the only ap-
pearance of Jefus to his Apoftles.
During the hfe of Jefus, as the Difciples were
by no means able to comprehend the meaning of
his rifing again from the dead; fo after his death,
fo far were they beyond all hopes of his refurrecti-
on, that they gave him up for quite loft, and judged
the whole defign he had formed abfolutely ruined :
So irrecoverably, in their opinion, was Jefus lofV,
and his defign ruined, that when the event of his
refurred:ion came to be reported, no one of them
would admit the truth of it, but upon the teftimony
of his own proper fenfes. Now, let a Philofopher
confider the nature and circumftances of things, it
feems to me imppffible how he can conceive any
the lead fufpicion, that thofe men, who had {ttu.
Jefus crucified at Jerufalem^ and all their hopes bu-
ried with him, fhould go from thence to a mountain
in Galilee^ in order to meet with him whom they
never expeded to fee in life again. Nothing can
be more manifeft, than that before they could under-
take fuch a journey, upon fuch an errand, they mull
have been fully fatisfied as to the certain truth of the
refurredion ; nay, they mull have feen Jefus himfelf,
every man with his own eyes. Accordingly, in this
very palHige of St. Matthew^ it is fairly infmuated,
or rather neceiTarily implied, that J^/^.'J had former-
ly appeared to his Difciples, and fatisfied them as to
the truth of his refurredion ; for otherwife how
could they receive an appointment from Jefus, and,
in confequence of this appointment, leave Jerufa-
lem^ and go to meet vyith him upon a particular
mountain in Galilee?, Our Philofopher therefore
only fliews the world, how little he deferves that
character, when he tells them, that this appearance
mentioned
Sect. III. Chrtjlian Revelation, 205
liientioned by St. Matthew is the firft and laft, or
the only appearance that Jefus made to his Difci-
ples.
As for the Evangelifl Mark^ he likewife, as well
^s St. Matthew^ particularly reports, that the wo-
men had received a meffage to be delivered to the
Apoflles, letting them know, that Jefus go eth^ i. e.
is to go^ (not was gone^ as by a poor iliift our up-
right Philofopher would help a defperate caufe (x))
before them into Galilee ; and that there they lliouid
fee him. Here, then, there is a plain intinicKion of
a meeting which 'J ejus was to have with his Difci-
ples in Galilee, And, no doubt, the women deli-
vered their melTage. But, as 1 have juft now ex-
plained from the nature of things, that the Apo-
illes, without feeing Jefus with their own eyes,
could not conceive a thought of going to Galilee^
upon any profpect of their meeting him; fo the fame
reafoning is here equally conclufive : And St. M<i2r^
further confirms it in reporting, that when Mary
Magdalene told the Difciples that Jefus had appeared
to her, they believed not^ they did not beUeve that
Jefus had rifen from the dead, and that fhe had
feen him. And furely no man can imagine, that
the Apoflles went to meet a perfon in Galilee^ of
whom they thought he was ftill lying dead at Jeru-
falem. Of neceffity, therefore, before they could
have a thought of going to Galilee^ they mutt have
feen Jefus alive, and been abfolutely alfured of his
refurreftion. Accordingly, St. Mark informs us,
that Jefus appeared to the eleven as they fat at meaty
and upbraided them with their unbeliefs and hardncfs
of hearty becaufe they believed not them which had
feen hi?n after he zvas rifen (j). And, from the cir-
cumitances of this appearance, nothing can be more
manifeil^
[x] P. 54. {f) Mark xvi. 14.
2o6 The Truth of the Sect. II!;
nianifeft', than that it is the firfl appearance of Je-
fus to his Apoilles, or that they had not feen him
before, but only heard of his refurredtion by report
from others. Nor does our Philofopher herein dif-
agree with us ; only he takes upon him to alledge,
that as this was the firlt appearance, fo it was the
lall and the only one that Jefus made to his Apo-
ftles. But where, does our Philofopher think, did
this appearance happen f Why, he tells us, " If
" St. Mark means Galilee^ he contradi(fts St. Luke :
*' If he me^ns Jerufaiemy he contradicts himfelf;
" for he fays, ibe Angel or young man told them Jefus
*' was gone hefore the Difciples into Galilee, and there
" they Jhould fee him (2)." A mofl unhappy fituati-
on this ! St. Mark mud either contradi(ft St. Luke^
or contradidt himfelf. 'Tis agreed, however, that
according to St. Mark^ Jefus mull have met his
Difciples in Galilee. But (fetting afide our Philofo-
phcr*s unfair fcandalous was gone) what is the cir-
cumftance in this appearance here related by St.
Mark^ that can afford any man the lead hint, that
it happened in Galilee f Till the moment of this ap-
pearance, the Apollles had given no credit to the
reports of thofe other Difciples who had feen Jefus
after he had rifen, but continued hardened in their
hearts and obftinate unbelievers. And can fuch
men bs thought to have undertaken a journey to
Galilee^ in hopes of there feeing Jefus ? Impoflible.
No propoiition in Euclid can be more certain, than
that the Apoftles could not ftir from Jerufalem^ up-
on any profpedl of their any- where meeting with
Jefus. This appearance, therefore, did moil cer-
tainly happen at Jerufalem. And therein St. Mark
agrees with St. Luke^ as well as St. John does,
whpj
Sect. III. Chrijiian Revelation, 207
who, by the circumftances, as our Philofopher al-
lows, makes the firfl appearance of J ejus to be at
Jerufalem^ tho' he does not mention the place (a).
So that with refpedl to the place of this appearance,
St. Markdo&s no ways contradiift St. Luke'^ and far
lefs can he be underltood to contradict himfelf. Ic
is true, the appearance which here he mentions, is,
beyond all queltion, the firtt appearance of Jefits to
his Apoftles •, but he gives not the Icafl hint, that
it is likewife his laft, or his only appearance ; on the
contrary, he intimates that another appearance was
to happen in Galilee^ which our Philofopher feems
to think, could not but happen, and which is that
particular appearance recorded by St. Matthew.
Thus far, therefore, our Philofopher will give
me leave to fay, I have demonftrated, that the ap-
pearance mentioned by St. Matthew^ cannot pof-
fibly be the firft, but that another, without con-
troverfy, mull have happened before it ; And that
the appearance mentioned by St. Mark^ is indeed the
firft, but cannot poilibly be laft ; for that another
appearance, as it was intimated, muft have hap-
pened in Galilee, So that we have only now to
confider the cafe of St. Luke.
And, to be fure, this Evangelifb mentions only
one appearance of Jefus to his Apoftles, without
giving us any intimation of another: Nor is it to
be queftioned, but this is the firft appearance ; be-
fore which, the Apoftles were only alarmed, as he
obferves, with the reports of other people. But
does St. Luke exprefsly iliy, or but darkly hint, or
at anydiftance inlinuate, that this was the iirft and
laft, or the only appearance of Jefus to his A-
poftles ? This no other man can affirm. How then
comes
[a] P. 48.
2o8 The Truth of the Sect. III.
comes our Philofopher thus to diflinguifli himfelf,
and {o avowedly to publifh to the world, that St.
Luke makes this appearance of Jefus the laft and the.
only one to his Apoilles ? I have already faid, that
St. Luke mentions only one appearance, and is quite
filent as to any other. But, whilft St. Luke o-
penly aiTerts the truth of the main hiilory, I mean
that of the refurreiflion, and gives us a plain proof
or inflance of it in this one appearance of Jefus to
his Apoitles (without mentioning that to the two
Difciples ; ) of what confequence can any mortal
man think it, that he is barely filent as to any other
inflance or appearance, which here may be confi-
dered only as a circumftance ? For an Hiftorian ha-
ving given us what he apprehends a plain inilance,
or a fufficient proof of the fact or event he relates,
all other further proofs or inftances he may regard
as circumitances not necefTary to be reported. So
far, in my apprehenfion, is St. Luke*^ filence in this
matter, from being any thing of a proof, that there
was no other appearance, or that he believed and
knew of no other; that any thing of a Philofopher
would be afhamed to propofe it even as a colour of
fufpicion. And let the Gentleman tell us what other
reafon he can pretend for his prefuming to alTure
mankind, St. Luke fays, that Jefus was with his Apo*
files only one day, and afcended on the evening of the re-
furreSlion day{b). By the univerilvl confent of all an-
tiquity, St. Luke is held to be the Author of the
A£fs of the Apoftles: And there he exprefsly declares,
that to his Apojiles Jefus Jhewed himfelf alive after his
pajfwn, by many infallible proofs^ being feen of them
forty days. Indeed our Philofopher is pleafed to deny,
that St. Luke is the Author of the A^s of the A-
poftles. And, for this opinion, whatever may be
his private reafons, this is the only one he makes
public 5
{h) P. 48.
S£CT. III. Chrtjllan Rroelaiion* 209
public ; *^ The Author of the Ails fays, that Jefus
^' was with the Apoftles forty days, St. Luke only
" one day. Now, could this Author be St. Luke^
" who fo contradiills St. Lz^/:.' (c).'' Why, truly,
at this rate of explaining hiftory, and finding out;,
contradictions, and thereby proving a book is fpu-
rious, I do- believe, one may undertake to prove,
there is hardly a hiiiory in the world that can be
held authentic, or to be writ by the perfon whofe
name it bears. If one fliall incline to prove either
the hirtory or the Annals of Tacitus to be fpurious,
the Gentleman's argument will fcrve effeclually.
Let us take the hiliory, and our Philofopher^s rea-
foning is thus : The Author of this hiiiory fays,
" That Cratifmandua having feized Car abacus by
" guile, delivered him to the Romam ; but denies
'' that CaraBacus had recourfe to the faith and pro-
" tection of that Qiieen, and that ihe delivered him
/' in bonds to the conquerors ('^).'' Tacitus^ in his
his Annals, fays, " That Crati[mandua did not feize
*' CaraBacus by treachery •, but that he had recourfe
'' to her faith and protedion, and flie delivered him
" in bonds to the conquerors (^)." Now, could
this Author be Tacitus who fo contradid:s Tacitus?
But, not to difturb the Gentleman in his conceit,
about the Author of the Arts of the Apodles, I fhall
not here infill upon this palTage of the Ji^s. It is
fully fulHcient to fay, that St. Luke\ mentioning in
his Gofpel only one appearance of Jcjus co his A-
poilles, and his being lilent as to any other, is not
fo much as the fliadow of a proof, that this is the
firtl and lall, or the only appearance of Jefus^ or
that St. Lukekms^ of no other. And I am forry to
pbferve, that our moral Philofopher goes beyond the
Vol. L D d " bounds
[c] Ibid. [d) Tacit. Hid. lib. 3. § 45. (0 i-i ^a-
nal. lib, i :',. ^ 36.
^lo 7fj€ Truth of the Sect. III.
bounds of all honefty, in telling the world that St.
Luke fays, Jefus aj'cended on the evening of the refur-
reclim aay^ and was only one day (he Ihould have faid,
a few moments) with the Jpojtles, Such an inipo-
ficion upon St. Luke^ and upon mankind, is fo un-
worthy a Gentleman, fo unbecoming even a pre-
tender to ifair dealing, that one cannot but be great-
ly concerned, there are fuch charadlers in the world,
efpecially among thofe who fet up to lead or inflrudl
mankind. It is true, that, beginning at this firft ap-
pearance ofjefus^ St. Luke goes on, without inter-
ruption, in a continued narration, till he comes to
relate the afcenfion ; fo that thefe two events do
here feem to be immediately connecfted together.
But, as I have already frequently obferved, no man
th.it underftands hillory can take upon him to affirm^
that betwixt thefe two particular events, there were
no other events interveening. This muft be deter-
mined from the nature and circumftances of things,
and from the accounts of other Hiftorians. And here,
in attending to the nature and circumltances of things,
it appears, in any fenfe, beyond credibility, that
this was the appearance at which Jefus afcended.
And do not all the other Gofpel -hiftorians, not ex-
cepting St. Matthew and St. Mark^ give us to un-
derlland, that, betwixt the firfl appearance of Jefus
to the Apoftles, and his afcenfion, there were fe-
veral appearances that interveened ? But this I fhall
have occaiion further to explain, when I come to
confider cur Philofopher's objedions, with refpedl
to the hillory of the afcenfion.
Upon the whole, it is apparent, that although
Matthew^ Mcrky and Luke^ do each of them relate
only one appearance ; yet no one of them can at any
rate be underflood to mean the firft and lafl, or the
only appearance of Jefus to his Apoflles : And con-
fetjuently, that, with refped to the appearances of
Jefus,
Sect. III. Chrifiian Revelation. 211
Je/us, they are in no degree contradidled by the o-
ther New Teflament Writers, who mention more
appearances than one. Our Philofopher's reafoning,
in going about to fhow the Gofpel-hiitorians invol-
ved in contradidions, would confound all hiftory.
Livy reports, that Scipio Ajricanus was faluted King
by the Spaniards^ for the firll and laft time, after the
battle of Betula (f) : But Poly bins tells us, that
both before and after that battk, he was faluted
King feveral times {g). But after this manner,
(which is the very manner, wherein our Philofo-
pher is pleafed to treat the Gofpel-hiitorians) to go
about to prove, that Livy and Polybius contradid:
one another, would be judged contemptible trifling,
or rather fhew a man fmitten with lunacy. And
indeed, our Philofopher's palEon, to have the Go-
fpel-hiftorians to contradict one another, is a great
deal too extravagant, and betrays itfelf too openly.
He tells us, that as to (what he calls) this lalt, or
only appearance of Jefus^ ^' St. Matthew difagrees
*' with St. Luke^ both as to time and place ; for
^* St. Matthew fays, it was at a mountain in Ga-
*' lilee^ where Jefus had appointed them ; and St.
" Luke fays, it was at Jerufalem^ on the evening of
" the day of the refurre&ion (h)." But, as neither of
thefe Hiftorians fay, or at any diftance feem to fay,
that Jefm^ after his refurreclion, appeared only
once to his Apoftles ; and the Gentleman's fagacity
has enabled him to difcern, that the appearance
which St, Matthew mentions is different, both at to
time and place, from that mentioned by St. Luke,
might not his honefty have difpofed him to ac-
knowledge, that from hence the conclufion is, thefe
are certainly two different appearances 3 two ap-
pearances
(/) Liv. lib. 27. § 21. (g] Polyb. lib. jo. § 35» 37-
ih) P. 47, 48.
212 The Truth of the Sect-. III.
pearances fo confident with one another, that, as I
have above obferved from the nature of things, the ap-
pearance in G^///^^, mentioned by St. Matthew^ could
not poffibly have had a being, unlefs that at Jerufa-
lem^ mentioned by St. Luke^ had firll happened ?
This, doubtlefs, is the natural confequence ; only
the bounds of nature are not able to contain a man
$6led by a furious lav^^lefs fpirit of intideliry. I am
confident, that no Chriftian vt^ill decline having. the
Gofpel-hiftory examined according to the Itridlell
rules of criticifm and philofophy; and to this trial
it has been often put. But it feems hard to fufFer a
man, in ufing the Gofpel-hiilorians in a manner, for
which he v^^ould be held unfufi^erable in the cafe of
any other Hilf orians. As it may be well expeded
in a rational inftitution, the gofpel of Chrift is a-
gainft all perfecution, and every one that nameth the
name of Chrijl ought to abhor it. But this cannot
hinder me from thinking, the Republic of Letters
ought to difovvn this Gentleman, and to declare, he is
no Philofopher,far lefsa moral Philofpher ; he bears not
the leaft regard to the nature and relations of things.
In the conclufion of this article, our Philofopher
entertains ns with fome very curious and learned
remarks, beginning with St. Thomases conduci, as
to his belief of the refurredion.
ij/?, '' St. -rbomas's infidelity and faith were very
'' extraordinary. He would not believe that Jefus
" was rifen from the dead, except he faw and fek
" the wounds that caufed his death {i)J^ This our
Philofopher judges highly unreafonable ; and appre-
hends, that his Difciples might have fatisfied them-
felves with lefs. •=' Was not Jefus (fays he) to be
*' known without thofe wounds, or the prints or
*' fears of them, by his own Difciples I Had they
'•• forgot
(0 P. 4^.
Sect. IIL Chrijli an Revelation. 213
" forgot the idea of his perfon, and the found of
"his voice in fo fliort a time ? " Upon fach evi*
dence, I confefs, the Difciples ought, in reafon, to
have believed the refurredion. But, the Gentle*
man, I hope, upon fecond thoughts, will not be fo
forward in condemning St. Thomas for being fo
much upon his guard, or fo very cautious in ad-
mitting the truth of an event fo very extraordinary.
It fliews, at lead, the firmnefs and honeity of the
man, and that he was not to be led away by any
cheat or impoftor. Nor can I much approve of our
Philofopher's ridiculing St. Thomas's, demand of that
particular inftance of fenfible denionllration. Homer
leems to lay great Itrefs upon fuch a proof in the
cafe of Ulyjfes^ without fufpecting it liable to ridi-
cule, or to this wife objedion ; " if thefe marks
" were only prints or fears of wounds in his hands
" and fide, could not another perfon, who might
" have a mind to deceive, make fears in thofe
*' places, or the appearance of fuch wounds ? *' Eu-
ryclea had not forgot the idea of Ulyjfes's perfon,
and the found of his voice.
A^.^. \i7r(jd, rivoL (pnjui ioikotx wJt Idia^at
Odyjf. xix.
But, when fhe came to difcover the fear of the
wound in his thigh, Ihe then immediately knew he
was Ulyjfes ; and was fully fatisfied as to the identity
pf his real perfon ;
auTtaoL a iyvc>)
OvKViy TYIV TTOTi fJLlV CTVC VlKOLIi \iVKO) odovTl,
This
2i4 ^^^ Truth of the Sect. III.
This fear Homer always calls an inconteftible proof.
As fuch Ulyjfes lliews it, when his facher Laertes de-
manded fome undeniable evidence of his being his
fon Ulyjfes : And, to convince them beyond doubt,
he fhews it to Eumeus and Philetas^ two old fervants
of the family.
Having fo far mentioned this paffage of Ho*
mer^ I cannot but obferve further: Although Eu-
rycleah difcovery of Ulyjfes happened in the pre^
fence of Penelope^ and was attended with fuch cir«
cumftances as might have engaged her attention,
and led her to underftand that her guefl was her
hufband ; yet fhe came not then to difcern who he
was. And, I can venture to fay, that the reafon
that Homer afligns, is this, her eyes were holden^ that
Jhe Jhould not know him^ which the Poet reprefents as
the efFed of Minervah diverting her mind, or em-
ploying it otherwife :
T;i ycL^ A^moLiv] v'oov iTf>cc7riy» — — — . Ibid^
So that one, with good reafon, may alledge.
Homer never would have blamed Thomas\ demand-
ing fuch a proof for the truth of the refurredion :
Nor would he have judged the cafe of the two Dif-
ciples going to Emmaus {their eyes were holden^ that
they Jhould not know him) a matter of fo much ridi-
cule. But, perhaps, the Gentleman's tafte of things
is much more refined, and far preferable to that of
Homer's ! And, I confefs, few men can be capable
of propounding wifer queilions than our Philofo-
pher ; '* Were thefe prints (fays he) better to be
" known than the form of his perfon, which they
*' had fo often feen ? " By no means ; otherwife,
the feeing them was to little purpofe. But, St.
Thomas
S E c T . III. Chrijlian Revelation. i2 1 5
Thomas might think, that after his refurredion,
xhefe prints were become necefTary parts of the form
of his body ; and his feeing them could not well
lefTen his convidlion as to the identity of his Mailer's
real perfon.
In his 2d Remark, our Philofopher calls in que-
llion the truth of what St. John reports concerning
the wound in Jefus'j ftde. And the only reafon he
goes upon, is this : " This fadl (fays he) was un-
" known lo^i. ^Thomas ^^^ (but how to St. Thomas!
when it is here the very fadl he infills upon ?)
*' and the other Apollles ; for if they did know it
*' as well as St. John^ why do none of them neither
" tell us of the fadl, nor of thefe words that refer
" to it I '' Why, really I do believe, that neither
St. John^ nor any other of the Gofpel-Hiftorians,
have told us all that they knew. Each of them, no
doubt, have related what they judged proper for
their purpofe ; and what more can any fober man
exped or demand from any Hiltorian whatfoever I
Livy tells us, that Scipio^ having given orders that
Majfiva Ihould not be fold along with the other A-
/nV^;;prifoners,fent him home to his uncle Mafaniffa^
honoured with prefents {k) : And afterwards in-
forms us, that Mafanijfa in his interview with Scipio^
afTured him, that this civility towards his nephew
had made him long for an opportunity of becoming
an ally to the Romans (/). Now, why does Poly-,
bins neither tell us of the fadl, {Scipio's granting
Majfiva his liberty,) nor yet of thofe words (in
Scipio's interview with Mafanija, after the defeat of
Indibilis^) that refer to it {m) I In our Philofopher's
manner of explaining hillory, Polybius mull deny
thofe events reported by Livy^ and therein contra-
dict
(k) Liv. lib. xxvii. § 21. (i) Id. lib. xxviii. § 35.
(m) Vid. Polyb. lib, x. J 37. lib. Jci. § 3»!
2i6 "The Truth of the Sect. IIL
dicl him; or, to exprefs it in the Gentleman's own
language, (when he would have St. John to deny
what the other Gofpel-Hiilorians report concerning
Cbriji's fortelling his relurredion to his Difciples,)
I have examined Polybius^ and find, that he fays not
a word of any of thofe two events, but denies them
both. This is the manner of our Philofopher. What
hiftorical truths the reft of the world might be left
in polTeflion of, under the management of this Gen-
tleman, I am not able to forefee. But fure I am,
that the profefTors of Chriftianity fhould not have
left them one article that does not fuit the caufe of
Infidelity.
From calling in queftion the foldier's wounding
the body oljefus in the fide, he proceeds to propofe
his doubts as to the reality of his death. But the
Gentleman's fcruples upon this article, only fhew us,
that his Philofophy is of fuch a nature as to enable
him to deny the fun is fliining, whilit every body
elfe fees all about him in brightnefs. His opinion
is, that the conqueft that feems to be obtained over
Mr. Woolfton^ wai occafioned by his granting too
much ; and therefore to prevent: his feeming to be
conquered too, he will grant nothing, nothing that
does not ferve the defign he has formed. This is a
little too manifeft in the prefent cafe. The Evan-
^elift: John reports more circumilances relating to
the crucifixion of Jefus^ than any of the other E-
vangehfts ; and our Philofopher picking out fuch of
thofe circumftances as he thinks may anfwer his
purpofe of denying the death of Chrift^ or rendering
it doubtful, thofe he grants to be true ; but as to the
other circumftances that would infer the reality of
his death, thefe, he apprehends, are falfe, and not
to be admitted. *' If it be doubted (fays the Gen-
" tlemanj whether Jejus was really dead when he
'' was
Sect. III. Chriftian Revelatiefii 217
'' was put into the fcpulchre, which was a cave
" hewn out of a rock ; it will be matter of lefs
" doubt whether he rofe again I And why he arofe
*' in the night ? Why his countenance was fo much
** altered, that his Difcipies fcarce knew him but by
*' his wounds I. Why he did not appear afterwards
*' in public, but to his Difcipies only, i^c. Add to
" this, that a healthful, fober young man, with vi-
" gorous fpirits, does not eafily part with life, by
" wounds in the extreme parts (^)." That his
countenance was fo much altered, that his Difcipies
fcarce knew him but by his wounds, is a plain for-
gery of our moral Philolbpher : But that he return-
ed to life in the night, or towards the riling of the
fun ; and that he did not appear afterwards in pu-
blic, but to his Difcipies only ; thefe are real matters
of facl, {X.0 be explained in their proper place) but
wide from the, mark, far from proving that Jefus
did not die upon the crofs. I confefs, indeed, that
liis dying fo foon, whilft the two that were cruci-
fied with him were ftill alive, has fomething in it
very extraordinary : But the Gofpel-hiilory will
enable us to account for it. Our Philofopher muft:
then know, that as in numberlefs other inftances, fo
particularly in this, our blefTed Saviour was infinite^
ly fuperior to all the individuals of human race ; he
had the intire difpofal of his own life, or he was en^
dowed with an inherent power to preferve his life,
or to lay it down, and to take it up again, according
as God the father Ihould be pleafed to appoint or
command him. Therefore^ fays our Lord, doth my
Father love me, becaufe I lay dolvn my life for finful
mankind, that, upon finifhing their redemption, /
7night take it again. No man taketh it from me^ hut I
lay it down of my j elf : I have power to Jay it down, and
Vol. I, E e I have
(0) P. so.
2i8 The Truth of the Sect. III.
I have power to take it again. This commandment have
I received of my Father (/?). It was not therefore
the malice of the Jews^ that conftrained Jefus to
faffer death, or that violently forced him out of
life.
When the band of men, who came to apprehend
him, had anfwered, that they were feeking Jefus of
Nazareth ; upon our Lord's telling them, that he
was the man, they went backward^ and fell to the
ground : The effecl of an invifible power, which
lliews us, that without his permiflion they could not
poffibly have taken him. But, without a miracle,
by the darknefs of the night, he might have made
his efcape, and conveyed himfelf out of their reach.
Neverthelefs, Jefus knowing all things that Jhould come
upon himy went forth^ and once again faid unto them^
whom feek ye ? And having as often told them, that
he was the man, he delivered himfelf into their
hands ; only requefting that his Difciples might have
their liberty : / have toldyou^ fays our Lord, that I
am he* If therefore ye feek me, let theje go their way
(^). Wherein we ftill fee, that the blefled Jefus
difpofes of his own life, and willingly yields up him-
felf to fuffer death. Nor do we find him acting an-
other part before his Judges. Here, indeed, in ge-
neral, he afferts his innocence, and avowedly claims
the character he had all along afTumed. But he pro-
ceeds no farther : He enters into no particular plea
or apology, whereby to move his Judges either on
the lide of juftice or of favour ; nay, he plainly
flights the fair opportunity he had of difappointing
the malice of the Jews his perfecutors. For fo tho-
roughly was Pilate convinced of the integrity and
innocence of Jefus^ and fo high an opinion had he
conceived of his merit, that he not only was con-
Itant
(/) Job. X. 17, 18. [q] Joh.xviii. 8.
Sect. Ill, Chrijiian Revelation. 219
flant in publicly declaring, he found no fault in him^
and therefore argued with the Jews in his favour,
and fhewed an earneflnefs to prevail with them to
fave him ; but hearing it objeded to Jefus^ that he
made himjelf the Son of God, and, in his notion of
things, fufpedling he might he fo -^ alarmed by this
particular in his charader, he went again into the
judgment-hall^ he afks Jefus from whence he was^ an4
alTures him, that as he had power to crucify him^ Jo he
had power to releafe him (r). A fair invitation to
y^/^j, one would think, to ihelter himfelf under his
authority. And had our Lord improved the oppor-
tunity, and directly thrown himfelf upon Pilate*^
proteclion, it appears to me more than probable,
that Pilate would have exerted his power, and faved
him. But, the blelTed Jefus^ flighting all advantages
tliat could promife him fafety^ interpofes in no
degree, but fuffers human pallions to go on in their
own courfe. So that in the end, Pilate obferving
that the Jews were violently importunate to have
him put to death, and that Jefus himfelf wascarelefs
of his life, yields to the clamours of the multitude,
and, with great reludlancy, delivers up Jefus to be
crucified. And do we not here likewife fee, that
the blelTed Jefus^ as one having the difpofal of his
owil life, does, on purpofe, refign himfelf to fuffer
the death of the crofs ? A conduct not for our imi-
tation, who have no power over our own lives; and
which the Apoflle PW was far fromjmitating. But
as Jefus declared, he had power to lay down his life^
and power to take it again^ and had received fuch a
command of his Father ; with this perfedlly confills
his not minding his own prcfervation, and his giving
up himfelf to be crucified. And from the many mi-
racles which he wrought, we may well reil allured,
he
(r) Job. xix. 7.— 10.
220 ne Truth of the Sect. III.
he had a natural power to have come down from the ,,
crofs, and confounded the raillery of his enemies.
With great truth, therefore, it may be affirmed, that!
whilil yefus was able to have faved his life, and tri-
umphed over his enemies, he willingly delivered
himfelf into the bands of the Jews to be crucified :
And upon the crofs, having it ftill in his power to
deliver himfelf, to retain his life, or to lay it down,
he folemnly refigns it into the hands of his Father :
Or, before the agonies of his body had exhaufted
his fpirits, and put a flop to the animal functions,
he willingly parted with life, and, by his own pro-
per deed, gave himfelf up to death, an offering and
facrifice to God^ for the fins of the world.
This is a confident, natural account from the Go-
fpel-hiftory, how it happened that J ejus came fo
foon to expire upon the crofs ; And with this agrees
the conduct of the Centurion^ and of thofe that were
with him, watching Jefus (j). After our Lord had
hung upon the crofs for the fpace of about fix hours,
the Centurion %vho flood over againft him, heard him cry
with a loud voice, It is finijloed ; Father, into thy hands
I commend my fpirit : And with this voice, he like-
wife faw him immediately I?ow his head^ and give up
the ghoft. And, as in the opinion of the Centurion,
the force and loudnefs of this voice did by no means
fhew the patient in a languifliing condition, ready
either to fall into '^ Jyncope, or totally to expire; but
of that ftrength and vigour of body that made a de-
liquium impoflible, and would prevent death for a
confiderable time, and make it long and lingering ;
fo when, notwithftanding this, he unexpededly faw,
that upon this Ifrong and loud voice, his giving up
the ghoft immediately followed ; a great furprize
fcized him, he was forced to fufped there was fome-
thing
(s) Matth. xxvii. 54.
Sect. III. Chrijlian Revelation, 221
thing more than human in the cafe, and according
to his Heathen notions, feems to have apprenendcd,
that after Tome fiipernatural manner Jejus had left
the earth, and gone up to the afTembly of the Gods.
And when the Cent, non which ft o&d ever againft him^
faw that he fo cried cut^ and gave up the ghoft^ he faidy
truly this man was the Son of God (/). And thus
what Pilate before only fufpeded, the Centurion de-
clares is now fully confirmed, in real truth Jefus was
the Son of God : A charadter which the Heathen
gave to thofe, in whofe death there appeared any
particular circumflance or acceffory, which they
might think miraculous, or uncommonly favourable
to the perfon deceafcd. So that however at this
time, and in this part of the world, our moral Phi-
lofopher may incline to difbelieve the reality of the
death of J^fus upon the crofs, we are well perfuaded
it was no matter of doubt with the Roman Centu-
rion who was prefent, and an eyevvitnefs of all that
was done, and whofe curiofity could not but engage
him carefully to examine an event, which to hira
appeared fo very extraordinary.
It appears too, that when Jofeph of Arimathea
petitioned to have the body of Jefus given him,
Pontius Pilate was not rafli in granting the rcquefl.
His condu6l was natural and jufl : For as in the
common courfe of things, Pilate had no reafon to
apprehend it, he was furprifcd at the account of his
being already dead ; and therefore being aware to
have full information of the truth of fo uncommon
an event, he called unto him the Centurion^ and ajked
whether he had been any while dead* And when he
knew it of the Centurion^ he gave the body to Jo*
feph (u),
{/) Mark xv. 39. (») Mark xv. 43, ^c^
222 The Truth of the Sect. IlL
In Ihort, as the day following the crucifixion
was the Sabbath, when the bodies fhould not re-
main upon the crofs ; the Jews addrefled Pilate be-
feeching him, that their legs might be broken, and
that they might be taken away. Then came the Jol-
dier^, and brake the legs of the firft^ and of the other
which was crucified with him* But when they came to
JefuSj and Jaw that he was dead already, they brake not
his legs. And does Hot this yet farther convince
VIS, that even in thofe circumflances wherein the
death of Chrift was the quellion, and people's con-
du6t was to be regulated by its certainty, there is no
manner of doubt concerning its reality ? So tho-
roughly were they convinced, that Jefus was mod
certainly dead, that they brake not his legs^ whilft they
brake the legs of the other two whom they found li-
ving. But one of the foldiers with afpear pierced his
ftde^ and forthwith came there out blood and water (a;).
A piece of barbarity upon the dead body of Jefusy
which I am prone to think, was committed at the
direction of fome of the Jewijh Rulers, who un-
doubtedly were prefent upon this occafion, that no
means might be neglecfled, whereby utterly to ex-
tinguifli th^ life of Jefus^ to render the dead body,
as they might think, incapable of reviving, and to
cut off all hopes or pretences of a refurredtion. To
every man, therefore, who knows in what part ot
the human body blood and water are lodged, if the
death of Chrift was doubtful before, it muft now ap-
pear a reality beyond all contradidlion. So that,
without a degree of ignorance or malice, that blinds
or hardens the heart againll rational convidion, no
man can deny the death of Jefus upon the crofs,
foohihly pretending that the only infaUible fign of;
death
(jf) Joh. xix, 3i,d^r,
Sect. IIL Chriftian Revelation. 223
death is putrefadlion. And indeed this fign is alto-
gether incompatible with the character of yefus^
who foretold, that be was to lay down his life of him-
felfy and that on the third day he was to take it again ;
and of whom it had been long before prophelied,
that God would not fuffer his holy One to fee cor*
ruption (j) .
Thefe are fo many circumftances relating to the
death of Chrifl^ which, as they fland in the hiilo-
ry, do every one of them lead us to regard that
eveat as moft certain and undoubted. Such of
them, as I before hinted, as may be confiilent
with our Lord's being ftill alive, our Philofopher
is pleafed to admit, namely, that his legs were not
broken to haften and compleat his deaths as the others
were ; that Jofeph begged the body of Jefus from
Pilate J that Pilate marvelled if he were' already dead ;
and that he was taken down by Jofeph himfelf (z) .
But as to all the other circumftances that would put
the death of our Lord beyond queftion, thofe he
finds it necefTary to fupprefs or rejed : In particu-
lar he denies, that one of the foldiers with a fpear
pierced his fide* Where the Gentleman pickt up
his philofophy, no body is concerned ^ but it muft
be of a very lingular nature, if it is able to juftify
him in culling matters of fad after this manner, or
in thus regarding and rejecting the authority of St.
John^ and of every other New Teftament Writer,
precifely as it fuits the caufe of Infidelity. One
can have little pleafure in making fuch reflections ;
but the management is fo bare-faced and open, that
one cannot but obferve, it is not our Philofopher' s
defign to find out truth, but to fupprefs it, and in
place thereof to obtrude upon the world untruths
and
{y) Pfal. xvi. lo. Ads ii, 27, 31. and xiii. 35, 37-
c^) p. so-
224 ^^^ Truth of the Sect. IIL
and contradidl^ons, that are manifellly his own for*
ging. Ihe end jan5tifies the means ^ is a wicked
maxim, juftly abhorred by all fober men, and I
am loch lo count it among the principles of a mo-
ral ir^hilofopher.
After all, what can thofe Gentlemen mean in at-
tempting to perfuade the world, that Jejus did not
expire upon the crofs ? The confequence is, we
mail believe, that Jefus was alive after the cruci-
fixion ; that he af^peared to his Difciples , that he
converfed familiarly with them, and gave them all
poflible proofs of the identity of his perfon. Here
therefore we have thofe moral Philofophers fairly
embarked with us in fiipporting the evidence of
what Chrillians call the rejurreilicn. And I violent-
ly fufpecft, that the evidence whereby that Chriftian
article is juftified, carries in it fuch itrength and
force, that our Infidels, unable to withiland it, and
confcious of the folly of all their objedtions, have
at length cafl about, and like men in defpair, catched
hold of this filly argument, with which they perifh.
utterly, whilfl therein they manifeflly betray their
own caufe. In the mean while, now that we are
all agreed, that Jefus was alive after his crucifixion^
and, without doubt, the Rulers of the Jews came
very foon to hear of it, and fadly dreaded the con-
fequences of fuch an event ; I could wifh our mo-
ral Philofophers no-- to trouble them with other dif-
ficulties, would clearly explain to us by what mira-
cle did it happen, that fefus was ever after kept out
ot the hands of his enemies, and efcaped the falling
again a ficrifice to their enraged paffions ?
From his tktrd remark We learn, that the Gentle-
man is lo much out of humour with the fiHl pu-
blifiiers of Chriftianity, that nothing in their cha-
racter is able to pleafe him. In his jirft remark,
he
Sect. III. Chnjlian Revelatio?2. 22^
he reprefents St. Thomas as very extravagant in his
demands, with refpedl to the evidence upon which
he was wilHng to admit the truth of the refurreclion
of Jejus. He would not believe that Jefus was rijen
from the dead, except he faw and felt the wounds that
caufed his death, " What, (fays the Gentleman)
*' was not Jefiis to be known without them by his
'' own Difciples ? Had they forgot the idea of his
'' perfon^ and the found of his voice, in fo fhort a
" time r Were thefe prints better to be known
" than the form of his perfon, which they had fo
*' often feen? " After this manner does our Fhilo-
fopher run on in condemnation of St. -Thomas, for
demanding too much. And yet^ when Jefiis ap-
peared again to his Difciples, and faid to Thomas^
Reach hither thy finger, and behold 7ny hands ; and
reach hither thy band, and thrufl it into my fide ; and
he not faithlefs but believing : As Thomas upon this
came to be fully fatisfied, that the perfon now ap-
pearing was Jefus ^ and anfwered and faid unto him.
My Lord^ and my God! Our Philofopher is not yet
pleafed with St. Thomas's condud. He now con-
demns him for believing on too little, or upon no
evidence at all. '' He feems (fays the Gentleman)
" to have believed without proof of the identity of
" his Maimer's real perfon/' And then, with a fil-
ly fneer, fubjoins ; " a true faith in the refurredion,
" rejevR:s tlie evidence of fenfe : Bleffcd are they
" that have not feen^ and yet have believed {a)»^*
A blefling which our Philofopher treats fo con-
temptuoully ; and, to avoid it, puts himfelf in fo
ridiculous a drcfs, that, had not his Title-page told
the world, he is a moral Fhilofopher, one fhould have
been tempted to fufpe^t, he only means to ihcw the
Vol. I. F f buffoon,
KA P. 50.
226 TIm Truth of the Sect. lit.
buffoon, and how contemptibly and inconfiftently
a ladicFOUs humour can argue in favour of infi-
delity.
His .\th and laft remark, is concerning a particu-
lar circumdance mentioned by St. Jchn when Jefus
appeared once and again to his Difciples. The cir-
cumllance is this : Then the fame day at evenings being
the firft day of the week^ when the doors were
iliut, where the Difciples were affemhled for fear of the
Jews, ca?ne Jefus and flood in the midfl. And again,
then came Jefus, the doors being fliut, and flood in
the midfl {^). " Here (fays our Philofopher) it is
" fuggctled, that one folid or material body, pafTed
*' through another folid or material body, without
*' injuring the form of either, both the paffrng and
" paUive body remaining the fame, contrary to all
*' the laws of nature (<:)/' What a mean carping
difpofition is this that takes hold of fuch a handle to
raife fuch an objection ! Every man that has com-
mon fenfe himfelf, and allows a^ much to other
people, will underiland, that, by thefe expreflions,
St. John only means to reprefent to us the fituation
the Difciples were in, when J^y^j appeared to them :
They were afraid of the Jews^ and for fear of being
furprifed, they had caufed the doors of the houfe,
where they were afTembled, to be fhut : Or poflibly,
this phrafe, the doors being fhut^ may here rather
denote that particular time of night, when people
fhut their gates to prevent loofe idle vagrants from
entering. Now, to the Difciples in thofe circum-
ftances, or at that time of night, came Jefus^ and
ilood in the midil : And he has certainly a ftrange
imagination, that can here fee it fuggefted, that to
comci at his Difciples, Jefus palled through doors or
llone-walls.
{h) John XX. 19, 26. (f) P. 50, 51.
Sect. III. Chnjlian Revelation. 227
flone- walls. But a man determined to oppofe Chri-
ftianity, is capable of forming the wildeit images,
and, without blulhing, can go about to impofe them
upon other people. Elfewhere we are told, that
when his Difcipks were ajleep^ Jefus came unto them^
andfaidy What^ could ye not watch with r,is one hour ?
Watch and pray^ that ye enter not into temptation,
The fpirit indeed is willing^ but the fie jh is weak (J).
Now, would it not be ridiculous to alledge, that the
Hiftorian means, Jefus fpoke all this to his Difci-
plesfaft afltep? And when it is here faid» that whm
the doors were Jhut^ Jefus came to his Difcipks and
flood, in the ?nidfl , is it not equally ridiculous to al-
ledge, that the Hiftorian means, '' the folid body
*' of Jefus paffed through the folid body of the
" doors r '' No doubt, as in the former cafe^ the
Difciples came to be awakened ; fo, in the latter, the
doors came to be opened. In lliort, if the Gentle-
man's imputation, in the cafe of St. John^ be well
founded, the bell liiftorians, Paufanias in particu-
lar, muft ihare in it. We are told, that, daring
the celebration of the feiiival of Bacchus, not far
from rhe town of Elis, the god himfelf is pleafed to
honour the feaft with his prefence. And they give
a proof of it, which citizens and flrangcrs have
leave to examine and know the truth of. '* In the
'' temple or chi\\)c\ of Bacchus^ they place three vef-
*'• fels quite empty; they lock and feal the doors;
" next day they return ; and finding the doors ftill
'' locked and fealed, they enter into the chapel,
" where they fee the three veflels full of wine (e).^*
What ! do both Priefts and people, in their way to
obferve this miracle, pafs through the folid doors of
the temple ! Such are t!ie learned remarks of our
Philofophcr,
{it) Matth. xxvi, 40,41. (/) Paufan. lib. 6. cap, 2.
^^8 7& 7ruth of the Sect. Ill,
Philofopher, and let the world judge of their im-
portance.
Before he concludes this remark, our Philofopher
delivers his opinion as to the poflibility of proving
the reality of C/6r//?'s body after the refurreclion.
Is it then pofTible I '-^ No, (fays the Gentleman)
" that^s impollible. Every real miracle is an abfur-
**^ dity to common fenfe and nnderftanding, and
" contrary to the attributes of God; becaufe it
^' breaks down the bounderies and laws of nature,
^* which are the only rules of truth and certainty
^' to mankind (/).'' It feems furprifmg how a man
of this opinion, has given himfelf fo much needlefs
trouble in finding out abfurdities, inconfillencies,
and contradictions J in the hiflory of the refurrecli-
on, when, in fp compendious a manner, only by
fliewing, that " every real miracle is an abfurdity
^- to common fenfe, and contrary to the attributes
^^ of God,'* he might have all at once overturned
the whole flruclure of fupernatural revelation. I
confefs, that, towards the end of his book, in a
llrange jumble of ranting Ituff, that fhews the con-
fiifion and perplexity of a labouring brain, he pre-
tends to make out fomething of this nature. But,
as lam. not able to comprehend, how a man can
hold the natural impoflibility of a miracle, without,
at the fame time, avowing the atheiltical philofophy
of Spinofa ; fp I mull beg leave to fay, that however
the Gentleman may intend them, he ufes fome ex-
preffions that feem plainly to bear the fentiments of
that philofophy. Thus, among other things, he tells
lis, ^' a power to work miracles, is a power fnperior
^' to the univerfal laws, by which the fylfcm of
t' things are governed. This, (fays he) is the
'' power
Sect. III. Chrijiian Revelation. 229
^' power of imagination only, and contrary to the
" attributes of God ; to that which is tiie molt
'' clear of all others, his unchangeablenels. The
^' fame caufes muft always produce the fame ef-
'' fedls (g)." Is it then in our imagination only, that
that infinite mind has an exillence, whofe al-
mighty power, in the creation of the world, having
eilablifhed the univerfal laws, by which the fyftems
of things are governed, muft be conceived Hill fu-
perior to thofe laws ? Again we are told, *' whe-
*' ther the divine, human, and mundane nature,
*' be mutable or immutable, there is no occafion for
^' the interpofition of any miraculous power; be-
*' caufe, if they change, they all change together,
" whereby THE WHOLE comes under a new
" fyflem of univerfal laws, not in any particular
*' inftances to be altered or controled. And thus,
*' it happening upon every change that can be fup-
^' pofed, as there is no occafion, fo there can be no
'' interpofition of any miraculous power. But if the
^' divine, human, and mundane nature, be immu-
'^ table, (which implies, there is no power in THE
" WHOLE fuperior to, or able to control the
" univerfal laws, whereby things are governed,) as
" things begin, fo they muft neceiTarily go on ; no
miracles at firft, no miracles can ever happen 5
but once miracles, always miracles ; for the fame
caufes muft always produce the iiune effeds : So
^' that, if miracles were ever neceflary, they mult
'f be always neceftary; or if God ever wrought
'' miracles, as the proof of the revelation of his
^' will, he will always purfue the fame method Ci?)."
This, in my apprehenfion, is our Philofpher's rea-
(bning. And is there then fo necefifary a depen-
dencp
U) P. 7^- (y P* 79> 8e^
(C
(C
230 The Truth of the Sect. Ill,
dence of the divine^ human, and mundane nature,
one upon another, that we cannot conceive the di-
vine nature to have had an exiftence, before this
prefent complexion of things ? Or, fuppofing the
human and mundane nature to come to be extin-
guiihed, (for what has had a beginning, may come
to an end) muft we at the fame time Hkewife fup-
pofe the utter extindion of the divine nature ?
*' If they change (fays our Philofopher) they all
*' change together/' In Iliort, Is the divine, hu-
man, and mundane nature, in fuch a fituation, and
fo linked together, that all of them are equally in-
volved in " the fameabfolute fatal neceffity I Once
** miracles always miracles ; the fame caufes mufl
*' always produce the fame effects." Indeed 1 can-
not clear our Philofopher from being a Difciple of
Spinofa. And, to be fure, in his Mailer's fdieme of
philofophy, a miracle is t-he abfurdeft thing in na-
ture, a thing in itfelf abfolutely inconfiflent, and
ftridlly impoffible. Behold then the grand under-
taker ! wondroufly well qualified, " to fhew man-
^* kind the flupid nature of bigotry, to hold forth
*' the acceptable light of truth, to recover the dig-
*^ nity of virtue, and to promote that veneration
" for wifdom and truth, which has been debafed
^' and degraded by faith (/)/' In place of the
do6lrines of Chriftianity,he fubflitutes the principles
of Spinofa I
Let us now confider what the Gentleman obferves,
j^thly^ as to the other appearances mentioned by
St. John and St. Paul, And here he declares him-
felf with great concifenefs.'
'^ St. John (fays he) tells us of more appearances
" ^^Jefus to his Difciples, than the other Evange-
" lifts
0) p. 72:
S«:cT. III. Chriftian llevelatiofj.
231
'' lifts do, and after they fay he afcended, or took
*' his laft leave of them ; it is fufficient therefore to
'* fay of St, Johi!^ evidence, that his deflroys theirs,
*' or theirs deftroy his (^)/' And as the other Evan-
gelifts, who relate, each of them, only one particular
appearance of yefus to his Apoiiles, do mention not
one fingle word, or give not the moil diftant hint, of
its being the only one, orthefirft: and laft, at which
Jefus afcended, or took his laft leave of them ; and
I have made it clearly out, that it cannot poffibly
be fo underftood, but that other appearances muft
undoubtedly have happened; it is fufficient here to
fay, in anfwer to our Philofopher, that St. ychn^s
evidence is alto^-ether confiftenc with that of the o-
ther Evangelifts ; and, to a man who underftands the
nature of hiftory, there is not the fainteft fhadow of
difagreement among them. Of fuch fort are the
contradidtions charged upon the Evangelifts, that
all Hiftorians, from the beginning of time to the
^nd thereof, treating of the fame fubjecl, muft un-
avoidably be guilty of them, and thereby, in our
Philofopher's account, mutually deftroy each other's
evidence; whereof I have above given fonie in-
ftances. So that whatever credit our Philofopher
may have otherwife acquired, he has certainly the
honour of having invented a fpunge for all hiftory.
As for St. Paurs evidence, this too the Gentle-
man very foon difpatches. After expofmg his wit,
and repeating his old blunder in the cafe of the two
Difciples; he comes to tell us, " as St. Paul faw
'* yefus only in a vifion, he feems to be in his vi-
*' ftons about his relation of Jefiis^ appearances (/)."
And muft this impertinent reflection, amidft a little
more fuch pitiful raillery, blaft the reputation of St.
Paul^
(k) P. 53. (/) Ibid,
632 The Truth of the Sect. Ill,
Pauh and invalidate his credit among mankind I
The man is vifionary beyond meafure that can think
fo. Our Phihofopher ought to keep his vanity
within narrower bounds, and not affront the world
in imagining, that his authority, or a little piece of
his ill -grounded ridicule, muft overbear and finally
conclude the pubUc judgment. St. Paul agrees with
the reft, as the reft agree with one another. And
among the reft there is all the agreement that can be
expected, or that can be found among Hiftorians of
the beft reputation : And, after the fame manner,
does St. Paul agree with all the New Teftament
Writers. " But the 500 brethren (he fays) Chrifi
*' appeared to, are all lumped together, and might
^' as eafily have been made 5000, and as hard to
" prove or difprove the one as the other." And
juft fo, the 2000 horfe with which, Livy tells us,
Hannibal marched to reconnoitre the city of Rome^
are all lumped together, and m.ight as eafily have
been made 4000, and as hard to prove or difprove
the one as the other. Did ever moral Philofopher
blefs the world with fuch curious and inftrudtive
refledlions ? What now fliall become of the defend-
ers of revelation t The caufe of infidelity muft tri-
umph in the hands of this philofophic Gentleman.
Only it is great pity that his excefs of modefty has
prevented his trufting wholly to his clear and con-
clufive reafoning, and tempted him to admit the
monftruous fpirit of buifoonry, that overpowers and
difgraces his moral philofophy, and prefumes, at e-
very turn, to help him out in his argument.
The p^th and lajl point propofed by the Gentleman
to be confidered, is the afcenfion of Jefus^ concern-
ing which we are told, they alfo difagree, or con-
tradict one another. And this difagreement, or
contradiction
Sect. IIL Chriflian Revelation. 233
contradiction he pretends to make out in this than-
ner ;
" St. Mark^ (^ays he) and St. Luke acquaint us^
" that, after yefus appeared to the eleven as they
" fat at meat, and had fpoken to them, he alcended
** into heaven. St. Luke fays, and v^ith him the
" Author of the Atfs feems to agree, that the place
" of his afcenfion was Bethany. So that if St. Mark
" means Galilee^ he contradids thefe. If he means
" the lame place as thefe do, he contradid:s himfelf j
" for he lays the Angel, or young man, told then!
" 7^yi/J was gone before the Difciples into Galilee.'^
" and there they Hiould fee him. St. Matthew^
'^ St. Mark^ and St. Luke, mention this appearance
" of Jefus to his Apoftles, as the firft and latl
" time ; St. John and St. Paul fi^y, it was not the
'' lad. St. Matthew and St. Johfi^ who v/ere
" tv/o of the Apoflles, and therefore Ihould be
" thofe that faw his afcenfion, feem to fay, that he
'' never afcended ; at leatl they mention nothing of
" it. And, according to them, it is a queflion,
" w^hether he is gone yet (z/?)." This is our Phi*
lofopher's objecftion ; and it is apparent, that the
whole flrefs of it lies upon his alledging, that as
Matthew^ Mark^ and Luke^ do each of them men-*
tion only one appearance, fo each of them means
the lirft and laft, or the only appearance o^ Jefus to
his Apoitles. But none of thefe Evangeliifs having
in the lealt infinuated any thing of that nature, but
quite the contrary, the only reafon whereby onr
Philofophcr can pretend to juifify his opinion^ is
their being barely filent as to any other appearance,,
which, 1 have often obferved, cannot poflibly avail
him. This, however, is what in every inftance he
Vol. I. G g feemg
[m] P. 54, 55,
234 ^^^ T^riitb of the Sect. III.
feems wholly to reft upon. Only in the prefent
cafe, with refpedt to Matthew and John^ who do not
exprefsly relate the afcenfion after the refurredion,
though in the body of their hillory they openly a-
vowit, and St. John'm particular frequently mentions
it very pointedly, he abates fomething of his confi-
dence, and is not quite fo pofitive, that their filence
is an argument againfl the afcenfion, or that therein
they contradicl the other Hiflorians who report it ;
" They feem, (fays he) to fay, that Jefus never
'' afcended; at leatt they mention nothing of it/'
And how could they poffibly fay, or feem to fay,
that Jefus never afcended, when they mention no-
thing of that event ? As therefore our Philofopher
feems here to allow, that the filence of Matthew
and John^ as to the afcenfion of Jefus^ is no argu-
ment againlt the truth of that event, and can be held
no contradidion to the report of other Hifi:orians
who relate it ; fo, if he condefcends to be confillenc
with himfelf, he mull likewife allow, that the bare
filence of Matthew^ Mark^ and huke^ who mention
each of them only one appearance of Jejus to his
Apoftles, is no argument againfb the truth of his
having made more appearances, and can be held no
contradidlion to the report of other Hiftorians who
relate them. But having already fufficiently ex-
plained this article, I fhall here briefly examine,
whether, betwixt the firll appearance of Jejus to his
Apoftles, and his afcenfion which St. huke and St.
Mark feem to conned: immediately together, one has
good reafon to reft affured, that feveral other events
mull have inter veened.
In general, I muft again obferve, nothing can be
more certain, than that an Hiftorian's barely con-
neding two events immediately together, is no ]
proof, no fort of evidence, that betwixt thefe two
events
Sect. III. Chrijliaji Revelation. 235
events there hnppened no intermediate ones. Whe-
ther any fuch happened, miift be determined from
the nature and circumftances of things, and from
the accounts we have from other Hiflorians. And
confidering the circumifances of this appearance
mentioned by St. Luke^ which was the firft fight the
Apollies had ol Jejus after his refurreclion, it cannot
poffibly be underllood to be the laft. Our Philofo-
pher agrees, that this appearance is the fame with
the firil of thofe related by St. John^ who tells us
it happened in the evening, or at night ; and how
far the night muff have been fpent, before this ap-
pearance could be concluded, one may learn, or
reafonably conjedlure, from St. L?^-^^. His ilory is
this:
Againil: the time that the two Difciples, with
Jefus in their company, reached Emmaus^ the day
was far fpent, and it was towards evening. Upon
their importunity our blelled Saviour condefcending
to go with them into the houfe where they feem to
have propofed to lodge that night, fome time muft
have paifed, and very probably it was now night or
fupper-time, againil fomething to eat was prepared
for them. While they were in the houfe, no doubt,
the fubjed of their converfation by the v/ay v/as re-
newed ; and, as they fat at table, Jejus having been
pleafed to make himlelf known to them, 'tis reafon-
able to conceive, as 1 have above explained this paf-
fage, that he continued with them tiil fupper was
ended, or the repafl' was over : And tlnis the even-
ing was far advanced, or it mult have been a good
deal later. After the two Difciples had come to the
knowledge o^ Jefus , and Jefus liad withdrawn from
them, they rofe up the lame hour and returned to
Jerufalem ; and again ft the time they came to town,
having walked more than fcvcn miles, it m.ull: have
been
1
236 The Truth of the Sect. III.
been ftill farther on in the night. And fiippofing,
that ^o foon as they arrived, they repaired diredly
to where the Apoilles were afiembled ; as they
found them dircoarfmg about an appearance of Jejus
to Pcter^ no doubt, they gladly had the patience to
"hear the circumftances of that appearance, and then
they told the company what things had happened in
the way to Emmaus^ and how he was known of them
in breaking of bread J all which mufl have confumed
fome confiderable time. In the interim, as they are
relating thofe events, Jefus himfelf coming into the
room, appears to them ] upon which, they being
terrified and affrighted, he compofes their minds ;
he Ihews them the marks whereby they could not
but dillinguiili him ; and having given them all
poilible proofs of the reahty of his body, and that
Jhe had moll certainly returned to life again j he ex-
pounds to them the Scriptures, and from thence
convinces theni, that thus it behoved Chrifi to fuf-
fer, and to rife from the dead the third day : In con-
clufion, he lets them know, how they were to be
eniploycd in the world, namely, that repentance and
remijjion of Jim fhciild be 'preached in his name^ among
M nations^ beginning at Jerufalem. And ye^ fays our
Lord, are witnejfes of thefe things. Now, as all thefe
particulars, properly explained, as undoubtedly they
were, could not pafs in a moment, or in a itv^ mi-
nutes, but neceihirily required feveral hours-, of necef-
fity one mufl apprehend, that by this time it was late,
or pretty far in the night. Thus flands the llory of
this appearance. How then is it poffible to imagine,
that, after all this, when the niglit wasfo far fpent,
Jelus led them out as far as to Bethany, a Sahbath-
day's journey, or at the diflance of more than a mile,
ajid was there parted from them^ and carried up into
heaven^ Would not this reprefent the afcenfion to
have
Sect. III. Chrijlian Revelation. 237
have happened at a time of night, when people
fhould not be well able to diftinguilli the neareft
objects, or one face from another, far lefs to look
Jiedfaftly toward heaven^ and to behold him as he went
tip^ till a cloud received him out of their fight ; ex-
prellions, that import people's gazing up into heaven
in broad day-light ? Let our Philofopher be as con-
fident as he will, that the hiitory of the refurreclion
and afcenfion, is all forgery ; it he will allow the
contrivers to have had common fenfe, and impolfors
are not commonly delfitute of this quality, I can
appeal to himfelf, whether he really thinks, that
immediately upon relating this appearance of Jefus^
which happened at fupper-time, Luke would have
hurried on, and concluded it with a midnight afcen-
fion, when no body iliould be able to witnefs it ?
As Luke is fuppofed to have had the whole at his
own framing; beyond all queflion, he would have
made his Itory a little more feafible, and not told us
a tale fo very foolifh and abfurd, that no man of
common fenfe can be thought capable of inventing
it. In attending, therefore, to the circumllances
of this appearance, (even fuppofmg Luke an impo-
ftor, as our Philofopher would have him) one can-
not but reil confident, that this could not polTibly be
the laft appearance of Jefus^ to his Apolfles, at
which he afcended.
Nor will the circumilances of the Apoftles fulfer
lis to conceive, that Jefus^ after his refarredion,
met his Apoftles only once, and that, at this meet-
ing, he took his kit leave of them, and went up
into heaven. From St. Luke himfelf we underftand,
that the Apoftles had the ftrongeft prejudices againll
the refurrec1:ion of Jefus^ and could not believe the
reports of their Fellow-difciples, that would have led
them to apprehend he was rifen. And yet thefe very
men
238 TJoe Truth of the Sect. III.
men were to be employed in preaching repentance
and remiflion of fins in the name of Jefus^ among all
nations beginning at Jerufalem ; and, at the hazard
of their lives, to teitify to the world, that Jefus was
ri{en from the dead^ and had ajcended into heaven. And
to thofe men, thus prejudiced, and thus to be em-
ployed, is it to be imagined, that Jefus appeared
only once, and that too, fo late as when they were
at fupper ; and, having difcourfed with them for
fome time, immediately let them out as far as to
Bethany^ and there, all things covered in darknefs^ left
them and went up into heaven I That things were
tranfad:ed in fo great a hurry, and in fuch unfitting
circumflances, is beyond all probability; no man
can believe it. The Apoftles, indeed, at the firfl
appearance of Jefus^ might be fatisfied of the truth
of his refurredion. But, confidering human nature,
had they feen Jejus only once, the imprcffions they
had received of the certainty of this event, might
fodn come to wear off, and their old prejudices re-
turn and prevail ; nor could the hurrying them a-
way fo late that fame night to Bethany^ have at all
helped them to retain their conviction. From the
nature of things one muil neceifarily apprehend,
that, to prepare the Apofi:les for being v^itneffes of
the truth of the refurrecT;ion, Jefus mufl have ap-
peared to them feveral times, till all their preju-
dices ihould be quite extinguifhed, and their con-
viction fo firmly rooted in their minds, as to enable
them to out -brave all dangers. Thus, from the na-
ture and circumflances of things, which way foever
they are taken, it is mighty evident, that this ap-
pearance of Jefus to his Apoflles, mentioned by St.
Luke^ can at no rate be underftood to be the laft :
And I need not obferve, that all the other Evange-
lifts
Sect, IIL Chrijlian Revelation. 239
lifts plainly intimate, and St. John in particular ex-
prefsly relates feveral other appearances.
Indeed, when St. Luke enters upon his account
of the firft appearance of Jefus to his Apoftles, he
goes on in a continued narration, all along connect-
ing one thing with another, till he comes to his ac-
count of the afcenfion, without taking notice of a-
ny one intermediate appearance. And from hence,
no doubt, a heedlefs and unfkilful Reader, may be
apt to apprehend, that this v/as the lirft and laft, or
the only appearance of Jefus to his Apoftles. Bur,
can fo raffi and ill -formed a conceit enter into the
head of a man, who fets up to examine hiftory,
a moral Philolopher too, who pretends to bring the
world from darknefs to light, to remove all the
falfe colouring of bigotry and delufion, with which
Priefts and impoftors have difguifed things, and to
reprefent truth in its own native beauties? In re-
lating this article of his hiftory, St. Luke follows
no courfe, but what is univerfally obferved by all
Hiftorians whatfoever, they claim it as their com-
mon privilege, an undeniable branch of their liber-
ty. As for St, Mark^ it is obvious he does not
connedl together the firft appearance of Jefus to his
Apoftles, and his afcenfion, in fo ftrid a manner as
St, Luke feems to do, but rather reprefenting thefe
two events as diftind or feparate articles, he men-
tions the one immediately after the other, withouc
taking notice of any intermediate appearance ; and
yet we know from St, Mark himfelf, as well as
from other Hiftorians, that, after the firft appear-
ance of Jefus at jerufdem^ the Apoftles muft have
feen him in Galilee* Thus Polybius having inform-
ed us, that Scipio overthrew Indibilis^ without
mentioning any intermediate event, he imme-
diately tells usj that Scipio came to Arragon :
And
240 ^he I'ruth of the Sect. III.
And yet we know from Livy^ that, betwixt the
defeat of Indibilis^ and Scipio's coming to Arragon^
feveral events interveened, particularly Scipio's un-
dertaking a long march, in order to have an inter-
view with MafamJJa. So that St. Mark^ and St.
Luke^ in conneding thefe two diflant events, the
firft appearance of Jefus and his afccnfion, imme-
diately with one another, have done nothing but
what all other Hiftorians ufe to do. And our Phi-
lofopher may fee, if his eyes are not ftill hold-
en, that this manner of connedling thefe two e-
vents, is a fhadow of reafon, only for a thought-
lefs man, who little underftands the nature of hi*
ilory, and the circumftances of things, to conclude,
that this was the firfl and laft, or the only appear-
ance of Jefus to his Apoitles.
But although St. Luke does not diftinguilh that
fpace of time, that lies betwixt the firft appearance
of Jefus and his afcenfion, into diftindl periods, ac*
cording as he made his feveral appearances to his A-
poftles, but takes the whole in one view, and
when he begins with the firft appearance of Jefus^
goes on till he comes to his afcenfion ; yet he feems
to relate fome articles, which a Philofopher, from
the nature of things, and all circumftances confider*
ed, cannot but judge muft have paifed at fome other
appearance. Thus he tells us, that Jefus fpoke in
this manner to his Apoftles ; And behold^ fays our
Lord, I fend the promife of my Father upon you. But
tarry ye in the city of Jerufalem, until ye be endowed with
power from on high. Now, as the firft appearance of
Jefus^ with which St. Luke begins his narration,
was moft certainly at Jerufalem ; and as St. Mark
intimates an appearance oi Jefus in Galilee'^ and we
learn from St. John^ that Jefus appeared to kvtvi
Difciples, at the fca of T'/'^^n'^^ 5 and St. Matthew
exprefsly
Sect. IIL Chrijiian tievelation. ^41
ex'prefsly tells us^ that the Apoflles went away into
Galilee, into a mountain^ where Jefus had appointed
them^ (ind there they favQ him ; I lay, as the tirft ap-
pearance of Jefus was moft certainly at Jemjakm^
and we underitand from Mark^ John^ and Matthew^
that Jefus afterwards appeared co hisDifciples in Ga-
lilee ; it cannot well be imagined, that this charge
of tarrying in the city of Jerufalem was given to his
Apoftles at his firft appearance. It is true, the Gen-
tleman's philofophy here enables him to alledge,
that herein St. Luke contradids the other Evange-
liils : " St. Matthew (fays he) and St. Mark fay^
*' the Difciples were ordered to go to Galilee ; St,
*' Luke^ and the Author of the A5ls fay, that they
*' were ordered to ftay at Jerufalem t St* Matthew
*' fays, Jejus met the Difciples for the firft and laft
*' time, at a mountain in Galilee ; St. Luke^ that it
** was at Jerufalem («)•" And, I confefs, had any
of thefe Hiilorians made this appearance of Jefus at
Jerufalem or in Galilee^ his firft and lad, or his only
one to his ApofLles, this objedlion would have been
well foilnded. But, as I have already fiiewn (with-
out mentioning the pofitive evidence of the other
New Teftaiiient Writers) vi^ith what folly and ab-^
furdity our Philofopher pretends^ from Matthew^
Mark^ and Luke, that Jefus appeared only once to
his Apoftles : Since that the giving of this com-
mand to ftay at Jerufalem^ does not confift with the
firft: appearance of Jefus^ (for had it been then given,
they could not have gone into Galilee^. It muft un-
queftionably have happened at fome other appear*
ance. And the appearance at which^ it is highly
probable, it happened, was either that in Galilee^ at
the mountain where Jefus had appointed them ; or,
that in Jerufalem^ where Jefus feems to have af-
Vol. I. H h fembled
242 ^ke Truth of the Sect. III.
fembled his Difciples before he led them ont to Be-
thany^ in order to witnefs his afccnfion. Nor is this
condudt of St. Luke^ in connecting together, under
one head, feveral articles that lie at a diftance from
one another, as they happened upon ieveral occafi-
ons, any uncommon thing with Hiltorians. Suetonius
acquaints iss, that three ftveral times Vitellius ap-
peared in public, offering to refign the government ;
and tells us, what he faid upon each of thofe occa-
iions. But Tacitus mentions only one of thofe pu-
blic appearances, and under that one brings together
what was faid at each of them, reporting at the
fame time feveral particulars not taken notice of by
Suetonius. And I may here venture to fay, that the
man, though a moral Philofopher, would be laughed
at in the world, who, in order to difcredit that piece
of hillory, Ihould alledge, that therein Taatus and
Suetonius contradicl one another ; Suetonius fays, Fi-
tellius appeared three times ni public, offering to re-
fign the government •, Tacitus fays, that he appeared
only once.
Thus far I have confidered this moral Philofopher's
objections. And I would fain hope the Reader is
fully fatisfied, that without all foundraion, and in o-
pen defiance againlt the ftrongell evidences to the
contrary, he charges the hillory of the refurredion
and afcenfion of Jejus^ with inconfiftencies, impro-
babilities, abfurdities, and contradidtions. Every
fober man mull be fenfible, that this bold, furious
charge only proves a wildnefs of imagination, and
that the Gentleman's prejudices have acquired the
ftrength " To remove mountains, and to fwallow
** them up, as if they were cafl into the fea (^)."
He may talk what he will of the Chriiiian faith ;
his Infidel faith, if 1 may fpeak fo, is a little more
miraculous
{0) P. S7 •
Sect. III. Chriftian Revelation, 243
miraculous and wonderful ; it can obflinately be-
lieve things the molt fooliih and extravagant, that
have no loundation either in reafon or revelation.
I know not what was our Philolopher's religious e-
ducation ; but, I am confident, it was not his ex-
amining into the truth of the Gofpel hitlory, that
firtl made him an Infidel Some foulidi perlon has
told h;m, that the Chrillian inttitution is a cheat ;
this he was lo credulous as to believe, and this be-
lief he takes upon him to juilify and recommend to
the world, by the fooliih things he has publifhed. I
fliall conclude with an account of the appearances of
Jefis after his refurreclion, in the order wherein I
apprehend they happened.
On the morning of the refurredion, yt?/?/^ appear-
ed to Mary Magdalene^ and fcnt her to acquaint his
Difciples, that he had returned to life, and that he
was to afcend to the Father, but that he would firil
go into Galilee^ and there they Ihould fee him. This
appearance is related by St. Matthew^ St. Mark^
and- St. John ; and it feems defigned to infpire the
Apoitles with the hopes of feeing Jefus alive from
the dead, and to prepare them to meet him without
any difcompofure, or diilraction of thought. — That
fame day, as two of his Difciples were going to Em-
maus^ Jefus came up with them, and entering into
converfation upon the late event of his crucifixion,
without difcovering himfelf, he expounds to them
the Scriptures, and from thence fatisfies them, that
Chrilt ought to have fuffered thofe things^ attd to enter
into his glory, Whilll they were thus difcourfing,
having arrived at the village, Jefus goes- with them
into the houfe where they propofed to lodge, and
after he had made himfelf known to them as they fat
at meat, he left them. Upon which the two Dif-
ciples rofe up that fame hour, and returned to Jeru-
falem,
244 ^^^ Truth of the Sect. Ill,
fakm^ where they told the Eleven, and them that
were with them, what things were done in the way\
and how he was known of them in breaking of bread.
This appearance is reported by St. Mark^ and Sto
lauke. And as thofe two Difciples mull have in-
formed the Apoltles, of the meaning of thofe Scri-
ptures relating to the Meffiah^ ^sjeftis had expound-
ed them 5 this feems to have been dcfigned to give
the Apoftles an opportunity of attending to the real
fenfe of thofe Scriptures, without being diifurbed or
over-awed by the prefence and authority of Jefus'i
that coming thus, in cool reafoning, to perceive the
fitnefs of thofe events which had happened, they
might, with greater compofure of mind, when Jejus
fhould appear among them, examine the reality of
his appearance, and receive his inflrud:ions to better
advantage. Thefe two appearances, therefore, feem
to have been defigned as preparatory to the Apo-
illes. Whether it happened before or after this
appearance to the two Difciples, cannot be deter-
mined ; but the fame day, Jefus likewife appeared
to Simon Peter, This appearance is plainly enough
expreffed by St. Luke-, and is particularly related by
St. PauL And, as Peter feenls to have been a man
of a bold, forward temper, poflibly, it was the de-
fign of this appearance, to prevent any difagreeable
or unbecoming effects which his forwardness might
occafion, in the firil tranfports of his feeing Jefus^
and which would have greatly difcompofed the other
Difciples.' — — On the evening of the fame day, be-
fore the difcourfe introduced by the two Difciples,
who had been at Emmaus^ was over, Jefus appears
to the Eleven, and thcfe that were with them ^ and af-
fords them full convidion of the truth of his refur-
recflion, letting them know, that all thofe events
iyherein he was concerned, had been foretold of
;heir
Sect. III. Chrijilan Revelation. 245
their Mejfiah in the Scriptures. This appearance is
related by Mark^ Luke^ John^ and Paul. After
eight days, Jefus appears again to his A po tiles, and
as St. Thomas had not been prefent at the former
appearance, .and would not believe the report of the
other Difciples, Jefiis calls upon him in particular to
(atisfy himfelf fully, and to receive convidion from
his own fenfes. This appearance is mentioned by
St. John. All thefe appearances, except that to the
two Difciples at Emmaus., happened at Jerufalem.-^
Again, Jefus appeared to feven of his Difciples at
the fea of Tiberias-, whither they feern to have
gone, in order to attend the meeting that was ap-
pointed at a mountain there in Galilee: This ap-
pearance is reported likewife by St. John^ The
Difciples having now come into Galilee., Jejus ap-
pears to them at the mountain, where he had ap-
pointed them. And here, it is highly probable,
he wasfeen of above jive hundred brethren at once » So
that this appearance is related by St. Matthew and
St. Paul^ and intimated by St. Mark.- After
this, St. PaulttWs us, he was feen o^ James. And,
as I take this James to be the brother of John^ it
may reafonably be fuppofed, that our Saviour fore-
feeing .that, within a few years, this Apoifle fhould
be cut off by Herod., he might- be ple'afed thus to di-
flinguifh him, in order to encourage and fupporc
liim, when he fhould come to fuifer for his fake.
The laft appearance o{ Jefus to his Difciple^, wason
the day of his afcenfion, when he led them out from
Jerufalem as far as to Bethany., and was from thence,
in their view, carried up into heaven. This ap-
pearance is reported by St. Mark., and by St. Luke
in his Gofpel, and in the A^s of the Apcftles ; and to
this appearance St, Paul feems to refer, when he
' ■ ' tells
246 ^be Truth of the Sect, III. j|
tells us, .that Jefus was Teen of all the Apoftles (p) ;
for under thisdcfignation were comprehended a great
many other Dilciples bdides tiie 1 welve, mention-
ed in the 5th verlc.
This is the order, wherein the hiftory of the ap-
pearances of y^fiiSy after his refurreclion, directs one
to apprehend them. And they are all confiltent one
with another, without the kaft Ihadow of contra-
didion, I have above fully explained of what na-
ture thofe contradictions are, which our Philofopher
has found out in the Gofpel- hiftory. And I leave
with the Reader this one other inftance, which the
Gentleman'"s joke upon the pafTage juft now men-
tioned from St. Paui^ gives me occafion to obferve ;
and vi^hich ftill ihews our Philofopher's difpofition,
and how unfit he is for ferious argument. " St.
*' Luke (fays hej acquaints us, that this appearance
" was to the eleven Apoftles ; St. John^ that 'twas
^' only to ten pf them ; St. P^ul fays, 'twas to the
*' twelve ; perhaps, he ha4 forgot that one of them
'^ was fallen afleep (9)." And thus, thefe Hiftorians
muft be held to contradict one another. St. Luke
indeed calls them the Eleven, expreffing th^ precife
number to which the college of the Apoftles hap-
pened then to be reduced ; and herein, 1 fuppofe, he
reports nothing but what is flriclly true. In St.
John^ there is not a fingle word exprefTing the num-
ber Ten ; fo far from it, that as out of all his Dif-
ciples Jefus had made choice of a certain number as
his immediate fcrvants, to be next his perfon, and
conftantiy to attend him, and thofe from their
number, were commonly called the twelve \ fo, not-
withftanding the death of Judas^ whofe place came
foon to be fupplied, St. John continues to diftinguifh
them
(/.) I Cor. XV. 4.-7. [q) P. 55.
Sect. III. Cbrtjlian 'Revelation. 247
them by the common appellation, and calls them
the twelve ; But Thomas^ lays he, one cf the Twelve^
called Didymus was not with them when Jefus came.
And the man is ludicrous indeed, who can find out
a joke in St. Paul's ufmg the fame flile. I would
gladly know, wjien a particular body or college of
men are denominated trom their number, and go
by the name of the Ten, or the Twelve^ or the Fif-
teen^ can our Philofopher (hew, there is any impro-
priety, not to fpeak of fallho(;d, in continuing to
call them by that name taken from their number,
even when their number, upon fome occafions, by
death or abfence, happens not to be full I To make
fuch things the ground upon which to charge any
hiltory in the world with contradid:ions and abfur-
dities, ferves only to proclaim either the ignorance
or the malice of the accufer.
After what manner, in other inftances, our Phi-
lofopher is affected, 1 know not ; but in this argu-
ment he feems greatly given to wondering ; pag.
37 and 38. he brings together half a dozen of his
wonders : And, as I have already explained five
of them, I iliall here take fome little notice of the
one that remains, that the Reader may leave this
fubject in perceiving what fort of things aflonifli
our Philofopher, and 'appear to him *^ amazingly
*' acted ; a refurreftion in the dark, feen neither
*' by friends, foes, nor indifferent fpedtators 1"
This amazes the Gentleman. He is amazed, not
furely that Jefus arofe without there being i»ny light
in the fepulchre, as if that had been necefTary to
warm and animate the dead body, or to fhew Jefus
his way out of the tomb. Nor can it be, that to
help him out of the grave, he had need of the af-
fiflance either of friends, or foes, or indifferent
perfons. What then amazes our Philofopher ? 'Tis
precifcly
248 ne "Truth of the Sect. IlL
precifely this ; Neither friend, nor foe, nor indif-
ferent perfon, was prefent in the fepulchre to fee
the dead body return to life again. And liovv could
they ? The fepulchre was fealed and guarded^ The
Gentleman is ailoniflied, when every body elfe is
quite compofcd and unmoved. '^ No body faw the
" firfl fyniptoms of returning life, and the dead
'^ body rifing up again 1" Does our Philofopher
mean this as an argument againtl the truth of the
refurredtion of Jefus ? Dorcas died. — Her friends la-
mented her.— And becaufe they v^ere not prefent
in the upper-chamber with St. Peter^ when he call-
ed her back to life again ; would this have beeii
ground enough for them to have denied, ilie had
returned from the dead, when he prefenied her to
them alive (r) ? But is it not amazing, " That an
*' Angel Ihould impoliticly frighten av^ay the
" watch before Jefus came out of the fepulchre, fo
*' that they could be no witnelTes of his refurredli-
" on, who would have been the mod proper per-
" fons!'' Mighty proper witnefles indeed, who
were capable of being bribed to publifh a lie : No
fuch characlers are employed to atteft the truth of
the refurreclion of Jefus. But, as the Gentleman
reckons, that the teftimony of the watch would
have been of fuch confequence, as to have put the
matter beyond doubt, need I tell him what they
witnelTed to the chief Priells and Pharifees ? In
face of the Jewifh Council, they openly declare,
that whilll they were upon guard at the fepulchrCj
about fuch an hour in the morning, there was a
great earthquake ; that they faw a man defcending
from heaven^ who came and rolled hack the ftone from
the door of the fepulchre^ and fat upon it ; that his
countenance was like lightnings and his raiment white
as
(r) Aa. 9, 36. &C.
Sect; III. Chfiftian Revelation, 249
m fnow.y and that for fear of him they had fled*
This is the watchmen's evidence. What does it
mean ; What do the chief Prieils underftand by
it ? Upon this report, no doubt, they fearched the
lepulchre, and finding the body gone, did this evi-
dence of the foldiers alarm them with no apprehen^
fions of a refurreclion ? Or, did they think there
was fo little in it, that its coming abroad could have
no influence to induce the world to believe that Je-
fits was rifen ? Their bribing the foldiers to fupprefs
it, and to publifh a lie, is a demonftration to the
contrary. Here then are our Philofopher's " mofl
" proper perfons, more than half a dozen watch-
*' men, better than a dozen Apoflles (j)/' giving
their evidence, though they faw not Jefus himfelf
in favour, I muft fay, of his refurreclion. But our
Philofopher flands yet amazed : *' An Angel impo-
'' hticly frightening away the watch before Jefus
*^ came out of the fepulchre !" But what had Je-
fus to do with thofe people ? It would have dif-
graced the caufe to have employed fuch charaders
to wicnefs in it. And this, I am confident, would
have been our Philofopher's argument, had the
truth of the refurreclion in any degree rcfted upon
their evidence. Nothing therefore can fliew better
policy, than the Angel's chafing away thofe infa-
mous Gentlemen. What they faw and felt at the
fepulchre reported to the Council of the Jews^ was
fome ftrong evidence to the chief Friefiis of their
own procuring; and if it did not thoroughly con-
vince them, it molt certainly alarmed and confound-
ed them, and, when they came to cool a little,
ferved, I doubt not, to difpofe them to lifien to Ga-
mdlieFs propofition. Refrain from thefe men^ and let
them alone : For if this counfel or this work be of
Vol. I. I i . men^
(s) P. 64.
250^ "The Truth of the Sect. III.
men^ it will come to nought : But if it be of God^ ye
cannot overthrow it ; left happily ye be found even to
fight againft God, And to him they agreed (j).
Thus, 1 hope, I have faid fomething towards
compofing our Philofopher's mind, and carrying off
his amazement. And, in order to fecure his inward
quiet, let him confider further ; had Jefus^ before
the Angel difmilled the guard, come out of the fe*
pulchre, he mud have fallen into the hands of the
Ibldiers, who would have either immediately cut
him off, or led him away prifoner to the Rulers o£
the Jews. It is true, he might have faved himfelf
by a miracle. But why appear, and be put to fave
himfelf in this m.anner, when his own proper guards,
the Angels, were able to protedl him, both from
the violence of their hands, and the difcredit of
their teflim.ony ? Nay, fuppofing the foldiers to have
had it in their power to have reported,' they had
feized Jefus coming out of the fepukhre., but that he
having miraQiloufly efcaped^ they know ^lot what is be-^
come of him ; does the Gentleman imagine, that this
report would have had any better effect, in the cafe
of the chief Priefts, than the report they made of an
earthquake and an Angel? Was it not then infinite*
ly preferable, before Jefus fhould come out of the
fepulchre, that an Angel Ihould difcharge the watch,
and fend away thofe rude perfidious men, who had
lb barbaroufly mocked and infulted the bleffed Jefus
when in their power, and came afterwards to fell
their confcicncc for a piece of money ? I confefs,
the introducing Angels into the hiitory of the refur-
redfion, gives occafion to our Philofopher to pro-
pound a great many impertinent fcoffmg quclfions
(//). But if he believes there are Angels, and that
God
(t) Ads V. 18. (u)?. 66.
Sect. III. ChrtfAan Re^velation, 251
God makes ufe of their miniftry in the affairs of his
Providence ; where could they be more properly
employed, than in attending the refurredion of his
Son ? Angels coming down from heaven, and afFiil-
ing in this grand event, lliews the interconrfe that
Jefus had with the Father, it clears and brightens
his charader, and fupports all his pretenfions, the
whole of his conduct, by the divine approbation.
And the watchmen's reporting what* they law and
felt at the fepulchrc, was not this a loud call to the
chief Priefts and Pharifees to moderate their palTions,
and to inquire into the matter with care and atten-
tion ? This indeed they might refill, but it could
not fail to awaken in their minds feme violent fu-
fpicions, that this work might be of God, and they
fhould not be able to overthrow it.
Thus the Reader fees, what fort of contradiclions
our Philofopher has found out in the Gofpcl-hi(f ory,
and what fort of wonders furprife him, and raife his
amazement. His contradidions and hjs wonders
are all feated in his own imagination, and have no
where elfe any fort of exiitence. So that the au-
thenticity of the Gofpel-hilfory is yet intire, flill
{landing firm and unfhaken.
But, as a very important branch of this hillory rs
made up of miraculous events, and fome people are
of opinion, that a miracle is a thing, either in itfelf
impoffible, or not capable of being afcertained by
human teflimony, or to whofe exiflence the uniform
experience of mankind is directly oppofite, whereby
they would make the New Tellament a forged fpu-
rious comppfition, having no title to authentic hi^
flory ; 1 (liall confider the importance of thofe fenti^
ments : And the Reader, I hope, will foon perceive,
with what folly and weaknefs fuch objections are
urged.
252 ^he T^ruth of the Sect. IV,
urged, and at what an infinite diftance they are
from affecting the credit of the Gofpel-hiflory.
SECT. IV.
^ Miracle is an Event in itfelf credible^ a proper
0hje3 of human Belief ; and no OhjeBion againfi its
Exiflence can he drawn from the Nature of the FaBy
or the common Experience of Mankind,
THE Gentleman, whofe fentiments I have
ufed the freedom to examine in the former
Section, is pleafed openly to declare, that a miracle
is a thing in itfelf impoflible. Whether a later
Writer, in his Philofophical Effays concerning human
Underftanding^ carries the matter as far, one cannot
fo well underlland : But he plainly talks of a thing
utterly abfurd and miraculous (x)^ and of the abfo-
lute impoilibility or miraculous nature of events (j).
From which fort of language, one is tempted to fu-
fped:, that a miracle, and a mere abfurdity, and an
abfolute impoffibility, are, in his apprehenfion, fo
many different words precifely of the fame import.
And yet he feems elfewhere to admit the podibility
of miracles; for he cautions his Reader in this
manner: " I beg (fays he) the limitation here
'' made may be remarked, when I fay, that a mi-
?' racle can never be proved, fo as to be the foun-
" dation of a fyftem of religion. For^'I own, that
^' otherwife there may poifibly be miracles, or vio^
" lations of the ufual courfe of nature, of fuch a
^' kind as to admit of proof from human teflimo-
^' ny; tho* perhaps, it will be impolfible to find
. " any
f.v) Efiay X. of Miracles, p. 184. • [y) Ibid. p. 1950
Sect. IV. Chrijiiajt Revelation. 253
^^ any fuch in aJl the records of hiftory. Thus,
*' fuppofe all Authors, in all languages, agree, that
^' from the firll of January 1600, there was a total
'^ darknefs over the whole earth for eight days:
." Suppofe that the tradition of this extraordinary
'' event, is Itill itrong and lively among the people:
*' That all travellers, who return from foreign
'' countries, bring us accounts of the fame tradi-
" tion,v/ithout the lead variation or contradiction;
" it is evident, that our prefent Philofophers, in-
f ' ftead of doubting of that fad:, ought to receive it
" for certain, and ought to fearch for the caufes,
^' wlience it might be derived (z)/' Thus the
Gentleman will admit of miracles, upon his own
terms. And I have tranfcribed this paflage, in or-
der to fliew the Reader, what kind of miracles he
judges capable of proof from human tellimony, pro-,
vided they are no foundation for a fyifem of reli-
gion.
It does not indeed greatly concern the argument,
but I would beg leave here to obferve, the Gentle-
man appears to me very unfortunate in the choice of
liis miracle, both as to the feafon of its appearance,
and the time of its duration : In both which articles,
'tis impoffible, in the nature of things, but mankind,
then living, mud have greatly varied in their fen-
timents, and contradicted one another. It is, cer-
tainly, in itfelf, ill-contrived and ridiculous. The
Gentleman, therefore, had better fave his invention,
and leave it to Providence to determine, when,
and where, and what fort of miracles are mod pro-
per to be wrought for the benefit of mankind. Nor
can I well underdand, how, in the cafe of this mi-
racle, as he has defined fuch an event, he comes to
talk
{%) Ibid, p, 199. Marg.
254 ^^^ Truth of the Sect. IV.
talk of Philofophers their fearching for the caufes,
whence it might be derived. So that, I fay, I am
Hill at a lols to know, whether he allows the poifi-
bility of miracles. However, as he goes upon that
fuppofirion, 1 Ihall prefume to follow him. And he.
begins his argument with a mofl important article
of intelligence, giving us to underftand, he has dif-
covered an argument, which, he flatters himfelf,
will at length fettle the minds of mankind, thofe of
them, at leafl, who are wife and learned ; and put
an end to all that ftir and buflle, that hitherto has
been made about the Chriftian Revelation.
'^ 1 flatter rayfelf, (fays he) that I have difco-
^' vered an argument, which, if juft, will, with
*' the wife and learned, be an everlafling check
^' to all kinds of fuperititious delufion^ and confe-
" quently, will be ufeful as long as the world endures.
*' For fo long, I prefume, will the accounts of mi"
^' racks and prodigies be found in all profane hi-
" (lory {a) :" And particularly, as the Gentleman
moil certainly means, in the Gofpel of Jefus Chrift,
From this introduction, fome people may be apt to
imagine, we are going to differ with a Gentleman
not a little conceited of his own abilities. But, as
Superfhition is a molt unworthy mifreprefentation of
God, fetting up in his room, an ill-natured, capti-
ous, and whimfical being ; and, as it is an abjedl
perplexing pallion, alv/ays difquieting to the human
mind, and often productive of public confufion and
mifery-, it is certainly a noble generous attempt, to
deliver mankind from the dread and terror, from
all the cruel opprellions of this home-bred capricious
tyrant. I confefs our Deliverer gives us no hint,
whether, after his having thus relieved us from this
gloomy
(a) P. 174.
4
Sect. IV. Chrijlian Revelatmt, 255
gloomy thraldom, he means to aiTert ns into the li-
berty of the children of God^ that^ being delivered out
cf the hands of our enemies^ we might ferve him without
fear^ in holinefs and righteoufnefs before him all the days
of our life. Poffibly, having brought us out of bon-
dage, and made us mailers of ourfelves, he may be in
fome dread, that Ihould we again mind religion, or
fubmit to worlhip God in any fhape, this would bring
us again into bondage, again involve ns in fuperfliti-
ousdelufions. But, whatever be thereafon of our not
having his inftrudions as to the religion one may
fafely efpoufe and follow, after our deliverance from
every fort and every degree of fuperltitiousdclufion,
it mud be acknowledged, the releallng mankind
from the meaneft and the moil oppreflive flavery,
is an a(!lion highly meritorious. And indeed the
Author may well be allowed to plume himfelf upon
it. No one rival or partner has he to iliare with
him in the glory. Of himfelf, purely by the ilrength
of his own proper genius, he difcovered this long-
wanted argument, which will be a check, an ever-
lafting check to all kinds of fuperflitious delufions j
and, as long as the world endures, ruin the credit of
all miracles, and proclaim all former generations of
men, Heathen^ J^''^-) o^* Chriflian^ filly dupes in be-
lieving them.
After all, as the merit of new inventions is fome-
times found to confiil in a little quackery ; or as the
eagernefs of a man's paffion, in oppoiltion to fuper-
ilitious delufions, may fometimes hurry him beyond
the bounds of nature, and warpino; the judgment,
bring forth an argument, in the Author, meerdelu-
fion, and upon the world,grofsimpofition (/?). Onemufl
take
[h] The Gentleman's cafe may, perhaps, be defcribed from
Lord Shaftelbury, who tells us, that " Sujf-erftition itfelf is but
256 TChe Truth of the Sect. IV.
take the liberty fairly to examine this new invented
argument, of which the Author makes fo great a
boafl. But, before I entef into this examination,
that the Reader may have an open view of the im-
portant qucttion now in haqd, and be the better
able to give judgment, I Hiall firil, with all freedom,
declare my fentiments in relation to miracles, and
the evidence upon which the adlors or reporters of
them may be counted worthy of credit ; and en-
deavour to explain after what manner we may fa-
tisfy ourfelves as to the judgment and veracity of
any Hiftorian.
A miracle, then, is a fenfible eifecl, produced ei-
ther by the immediate power of God, or by the
power of fome invifibie Agent, under the direcflion
or permiHion of God, in fufpending or altering any
particular kiw of nature in fuch a particular inftance,
for
** a certain kind of fear, which poflefiing us ftrongly with the
** apprehended wrath or difpleafure of divine Powers, hinders us
** from judging what thofe Powers are in themfelves, or what
** conduft of ours may, with beft reafon, be thought fuitable to
•* fuch highly rational and fuperior natures. Now (continues
** this noble Author) if, from the experience of many grofs delu-
" fions of a fuperftitious kind, the courfe of this fear begins to
" turn ; 'tis natural for it to run, with equal violence, a contrary
*' way. The extreme pafiion for religious objcfts pafies into an
" averfion. And a certain horror and dread of impofbure caufes
" as great a difturbance as even impofture itfelf had done before.
** In fuch a fituation as this, the mind may eafily be blinded, as
** well in one refpe£l:, as in the other. 'Tis plain, both thefe
" diforders carry fomething with them which difcover us to be
** in fome manner befide our resfon, and oat of the right ufe of
" judgment and underflanding. For how can we be faid to in-
** trult or ufe our reafon, if, in any cafe, we fear to be convinced ?
*' How are we mafters of ourfelves, when we have acquired the
" nabit of bringing horror, averfion, favour, fondnefs, or any o-
*' ther temper than that of mere indifference and impartiality, in-
*' to the judgment of opinions, and fearch of truth ? '* Cha-
raderill. vol. iii. p. 65.
Sect. IV. Chrifllan Revelation, 257
for ends and piirpofes fuited to the nature of cIbc
agent. So that miracles are the actions of a liioh-
er order of Beings. So far, how£¥er, are fuch
adions from being comprehended m the uatijrsi
courfe of ading that is proper to thofe Beings, and
wherein they are conilantjy employed, that, eyen
with regard to thofe Beings, fuch adions are lan-
common and extraordinary, and cannot be perfoiiij-
ed by them without their moving out of their com-
mon iphere of adion, and attending to the pro-
dudion of a if range work, to which they are not
accLillomed. And doubilefs the motive mail be
weighty, the reafon very important, that can de-
termine any of thofe Beings to leave their proper
work, and going out of their common road^ if I
may fpeak fo, exert themfelves in producing m\ e-
vent, in every refped ftrange and extraortlinoj-y.
But, as all miracles, wrought for the commosi be-
nefit of mankind, are either by the immediate effi-
ciency, or the exprefs appointment of the great
Lord of the univerfe, thefe may juitly be regarded
as the works or operations of God. And, viewiog
miracles in this light, we are led to conceive^ tliar^
as an infinitely perfed Being has eilablilLed general
laws, whereby all events are brought about and di-
reded ; and as, in his all -wife, and all-good, and
all powerful Providence, he is continually attendijig
to the irrefiflible efficacy, and the fteady progref-
fion of thofe laws, in all inftances, all over the uni-
verfe, fo if, in any particular inftance, this great
Being fliall be pleafed to flop the progrefs of fuch a
certain general law, dill efficacious in all other in-
flances, and thereby interrupt the uniformity of his
adminiftraticn, producing an event quite out of the
fettled courfe and order of his government ; miiil
we not apprehend, the reafons are of high import-
VoL. I. K k ance.
258 lie Truth of tjoe Sect. IV.
snce, v/orthy the character of an infinitely perfed
Being, rhnt could move him to intcrpofe in fo nn-
comiiK^n and extraordinary a manner, in fuch a
particular inllance, to fufpend the force ot a general
Jaw, and produce an event of fo fingolar a nature ?
Beyond all queilion, the nature and c]uality of the
action or event, its defign and tendency, rqull be of
that complexion, and of that importance that will
fairly filic the wifdom and goodnefs, the greatnefs
and dignity of the character concerned in the pro-
duction. And thus, in my apprehenfion, not only
have vt^e cafy accefs to a certain criierion whereby to
judge what miracles are divine, or may be elfeemed
the extraordinary works of God ; but we r.iay like-
wife clearly underiland, that
The fame evidence that is fufficient to convince
us of the truth of any common event happening a-
mong mankind, is not fufficient to afcertain the
truth of a miracle. For, as to thofe events, where-
in our fellow- men are the fole aclors, and that hap-
pen in the common courfe of things, our knowledge
of human nature, and our experience of mankind,
enable us to judge of the probability or truth of hu-
man actions, in fuch characters and in fuch cirxm-
Itances. But, although our own confcioufnefs, and
our experience of [he world may ferve us diredly to
apprehend the motives and fprings of human adions,
and tliereby engage us readily to admit fuch parti-
cular actions, as real matters of fact, when reported
by creditable witneffes ; yet in relation to the ex-
traordinary works of God, wlierein he is pleafed to
recede from thecommon tract of his adminiftration,
and in iuch a particular inllance to fufpend the force
ot a general law, which, in all other initances, is itill
prevailing, it is impoliible we can all at once clearly
dilcern, and fafelyji>dgc of the rnotiveSj worthy the
fovereigii
Sect. IV. ChrifJan Rei'datiGiU 2§g
fovereign Ruler of the univerfe, that might bring; a*
bout fuch an amazing interpoiition. Here, therefore,
we muit llop, till we fnall have examined the mat*
ter with .that care and impartiality that fuit the
importance of the queftion. Nor, vvhilil v/e are to-
tally ignorant, uninformed, or not fatisfied as to
thofe divine motives producfive of miracles, can the
report of any vvitnefs, hov/ creditable foever in the
common incidents of life, with any Ihevv of realbn,
engage our faith, or defcrve to be credited. Lee
me repeat it again, th,e acfions here in queftion, are
not the common operations of God, or the ordinary
produdtions of his Providence ; they are his very
extraordinary works, and muit be the efl'ecfs of
fome particularly grand defign fuited to the great*
nefs and majedy of the Agent, not immediately ob-
vious to the human mind. As therefore in all mi-
racles there are -two things particularly to be regard-
ed, namely, the vihble or fenfible eftecl, and the in-
vifible and extraordinary interpofition of the Deity
effefting it ; fo, notwithftanding the former, the
fenfible effed m.ay po/Tibly be atteiled in the moil
authentic and folemn manner, by witnejGTes in all
other refpeds unexceptionable ; yet this, of itfelf,
can be no fufficient foundation upon which to ground
an aflurance of the latter, the invillble and extra-
ordinary interpofition of God. Of this we C:\u be
a{fared only by an evidence peculiar to itfelf, where-
in we perceive, in Ibme meafure, the great delipns
of an infiniteh/ perfee^c Being, deiigns that cannot be
accomplilhed by the prefent ellablilhrnent of God
in the natural frame and (Iruclure of the univerfe.
Thus to me it appears manifeif, that the fame evi-
dence that is fufficient to convince us of the truth of
the common events of life, is not fufficient to afcer-
lain the truth of a miracle.
At:
26o l^be T'riith of the - Sect. IV.
At the fame tihie, there is a number of miracles
noifcct abroad, that feem to require no examination,
in order to our difcovering their origin and defign,
and to our judging of their credibility. Of fuch fort
of miracles, without having recourfe to common hi-
llory, we have great plenty in the public offices of
the church of Rome^ I mean in their Breviary^ the
ellablifhed form of their folemn, religious worfliip,
where thofe miracles muft be regarded as the foun-
dation oi their devotion, or of their adoring Saints
and images (^). But I proceed to this other ob-
fervation :
In
(^) In the feftival of St. Staniflaus Bifhop of Cracow, we are
aflured, that this Saint, having no other way whereby to clear
himfelf from a charge of facrilege brought againft him by the
King in an affembly of the States, commanded one Peter, who
had been dead three years, to rife out of his grave ; and, as he
had before undertaken, this very man he produces in open court
as an unexceptionable witnefs to atteft his innocence. But neither
*his, nor any other miracle, was able to reprefs the King's refent-
ment againft him : For, as the foldiers that were fent to murder
the Bilhop in hi? church, had been repelled twice by a fecret
force, and once from heaven ; the King himfelf with his own
hands difpatcbed him, and cutting him in pieces, fcattered his
members through the fields. Neverthelefs, his Majefty had it
not in his power to prevent the miracles that continued to be
wrought in this Saint's juiljfication : For, vvhilft eagles defended
every portion of the Biiliop"s body from ravenous beafcs, the Ca-
nons of his church came by night, and difcerning the fcattered
membeis by means of a brightnefs fhining on them from heaven,
they gathered them together, and placing them, each in its natu-
ral fituation, immediately thofe members united with one an-
other, and again made up the body of the Saint, without fo much
as the fear of a wound. Upon thefe, and many other miracles,
Pope Innocent IV. canonized St. Staniilauc, Breviar. Fefta
Mnii 7 D.
But had not Tuccia, the Veftal virgin, an equal title among the
Heathen, to be fainted or deified, as jfhe juftified her innocence
likewife by a miracle? Arrepto enim cribro : Vefta, inquit, fi
facris tuis cartas femper admovi manus, effice, ut hoc hauriam e
Tiberi aquam, et in aedera tuam perferam. Audaciter et temere
* jadis
Sect. IV". Chrijlia?i Revelation. 261
In fettling the charader of any Hiilorian, or how-
far fuch a man's teftiniony, as to the matters of fadb
reported by him, may be truiled ; our conviction of
the credit due to him, mufl be founded, not upon
the opinion of other people, whether his contempo-
raries or not, but upon his own writings, which
ought to be the fincere, genuine eilects of his vera-
city and judgment. Nor, in our thus going about
to fatisfy ourfelves from his writings, concerning the
veracity and judgment of any particular Hiilorian,
is
ja6lis votis facerdotis, rerum ipfa natura ceflit. Valer. Max.
lib. viii. cap. i. As for the reft of the Popifti miracle, it is a part
of the ftory of Hippolytus ; in whcrfe cafe the miracle, as it rifes
higher, and gives life to the fcattered members when joined toge-
ther, feems to have more fenfe and reafon in it. The Reader, 1
hope, will not judge it an indecency, that 1 here give him an ac-
count of it from Spencer's Fairy Queen, B. i. cant. 5. ftanz. 38,
39. where it is reprefented thus :
His goodly corps on ragged clifts yrent
Was quite difmembred, and his members chafte
Scatter 'd on every mountain, as he went.
That of Hippolytus was left no monument,
% % % % # ^)^ %
His rafh fire began to rend
His hair, and hafty tongue that did offend ;
Who gathering up the relics of his fmart,
By Dian's means, who was Hippolyt's friend.
Them brought to ^fculape, that by his art
Did heal them all again, and joined every part.
For Diana, as Ovid obferves, was mightily concerned for this
difafter of Hippolytus. But there is no caufe of forrovv, fays
iEfculapius ;
Namque pio juveni vitam fine vulnere reddam,
Et cedent arti triftia Fata meae.
^ % % % % % %
Peftora ter tetigit, ter. verba falubria dixit,
Depofitujn terra fuftulit ille caput.
Ovid. Faft. lib. vi. & 747.
Again,
262 The Truth of the Sect. IV.
is \i eno'jph that we confider the nature and im-
portance of the matters of fad he relates, or that we
compare the feveral parts of his hiilory together, or
that we examine them by the accounts of other Hi-
llorians, or by the circumftances of that time and
place of the world to which his hiiiory refers ; but
we ought, in aif efpecial manner, to attend, whether
thofv. particular adions he reports, are fuited, or do
fliirly anfwer to the character and circumftances of
thofe pcrfons to whom he imputes them.
Indeed,
^gain, the Roman Breviary, having mentioned feveral articles
concerning Dionyfius the Areopagite, which all the world now
knows to be mere forgery, goes on, and tells us, that this Saint,
when above an hundred years old, having fufi'ered martyrdom for
the fake of the Gofpel, after his head was fevered from his body,
took it up in his hands, and carried it two miles. Dionyfius an-
num agens fupra centefimum, curp reliquis fecuri percutitur fep-
timo Idus O6tobris. De quo illud memoriae proditum eft, ab-
fciflum fuum caput fuftuliffe, et progrefTum ad duo millia paffuum
manibus geftafle. Fefta 06lobr 9 D. There are indeed other
inftances of the (ame nature in the church of Rome ; fuch as that
of Oriculus, who, after his head was flruck off, went and waflied
it in a fountain ; and. by his finger wirh his blood drew the fign
of the crofs upon a reck, faid, in my Author's time, to be ftill
very vifible; and then, with his head in his hands, retired into
the fepulchre which he had built for himfelf : Where many mi-
racles are faid to have been wrought. Flodoardi hift. ecclefiae
Rom. lib. i. cap. 8. But I am not able to recoiled where the
Heathen can boaft of fuch prodigies. Only, if I am not greatly
mifcaken, it is fomevvhere faid, that a Prieil of Jupiter being mur-
dered, and every attempt to find out the murderer having failed,
the Prieft's head, fevered from his body, made the difcovery, and
told diftindlly that fuch a particular perfon had murdered him.
I fhall only add, that Trajan having condemned Clemens Ro-
manus to be call into the fea, with an anchor bound to his neck ^
as fome Chriuians upon the Ihore were putting up their prayers,
the fea going back three miles, this led them forward to where
they found a little lodge of marble in form of a church, and in it
a coffin of ftone, wherein lay the body of the martyr, and near
to it the anchor v.^hich had been tied about his neck. Fefta No-
vembr. 23 D.
How
Sect. IV. Chrijllan Revelation^ 263
Indeed, as all the individuals of human kind are
of a mixed charader, one cannot exped from the
truth of things, tto meet with a perfect uniformity
of adion in any man, all wifdom or all folly, all
virtue or all vice. And for this reafon, although in
fome inftances that fuit not a man's main temper
and charadler, ic may be difficult to difcern the real
truth, yet there are aiflions quite fuitable, and there-
fore very credible, in one man's character, which
in another man's, one eafily perceives, would be ab-
folutely inconfillent, and beyond the bounds of cre-
dibility. Thus, that extravagantly wild and ridi-
culous expedition of Caligula, which ended in the
gathering of cockle-iliells, the fpoils, as the tyrant
termed them, of the conquered ocean, due t.) the
capitol and palace, and upon which he cauied prepa-
rations to be made for a. triumph ; how well focver
fuch an adlion may anfwer, and deferve credit in the
charadler
How far this Popifh miracle is of kin to a very odd flory con-
cerning an image of Theagenes, told by Paufanias, the Reader
may judge : *' After the death of Theagenes, one of his enemies
** taking an opportunity by night, to wreck his revenge againft
*' him, falls a lafhing his image with fuch violence, that the i-
*' mage fails, and by its weight, as it was of brafs, kills the man.
** The image therefore is by the dead man's fons accufidof mur-
** der ; and being found guilty, it is folemnly condemned, and
*' caft into the f^. After this a famine happening, and the
** Oracle at Delphi being confulted after what manner they
*' fhould appeafe the gods, in order to be delivered from this
" calamity ; they are commanded to recall Tneagenes, and to
*' reftore him to his place. This perplexes the ThaHans greatly.
" But, as fome Fifliermen were out at fca, and had the good
*' fortune to inclofc this image in their net ; by this mean^ A-
*' polio comes to be obeyed ; the image of Theagenes is brought
*' back, and put in its former place ; it receives divine honours ;
*' and works miracles." Paufan. lib. vi. cap. ii. Can any
thing more nearly refemble a Popifh miracle ?
Such kind of miracles are very numerous in the Roman Bre-
viary, but too abfurd and contemptible for inquiry or argu?
ment.
264 T^he Truth of the Sect. IV.
charader of Caligula^ mofl manifeO: it is, that in
the charader of Julius Cafar^ it would be utterly re-
pugnant, and altogether incredible.| I f^y? therefore,
that, in determining the credit of an Hillorian from
Ills writings, or how far his judgment and veracity
are to be depended on, one ought to obferve very
particularly, whether the adions he relates, do really
fuit the undoubted characters of the Agents. And
as herein, with refpect to mixed or imperfect chara-
cters, the hazard of our being miftaken becomes al-
ways lefs, in proportion to the conftancy of an A-
gent in fuch a certain ferics of actions ; fo, where
the character is abfolutely perfect, and cannot there-
fore but always uniformly purfue the meafures of
wifdom and goodnefs, if one is not biafled by flrong
prejudices, one cannot well be millaken in appre-
hending the actions that are worthy, or that fuit
fuch a character ; and confequently, in judging how
far the veracity and judgment of an Hiitorian, in re-
porting fuch particular adions to have been done by
luch an Agent, deferve to be regarded.
Here then, in the cafe of miracles, adtions where-
in an infinitely perfect charadcr is concerned, no
Hiftorian, in his account of fuch events, ought to be
credited, before we are fully fatisfied, that thofe par-
ticular adions, afcribed to a divine interpofition, do
moft certainly correfpond with the nature and per-
fedions of an all -wife and all- good Being, the fove-
reign Governor of the univerfe. And thus confi-
dering the nature and perfedions of God as an in-
fallible ftandard, whereby to judge of the credibility
of miracles, of divine extraordinary interpofitions,
and confequently of the judgment and veracity of
the perfon who reports them ; no man void of pre-
iudice, who attends to the nature and adminiftra-
tion of the Deity, as we learn them from the works
of
J
Sect. IV. Chrljlian Revelation. 265
of Creation and Providence, in the natural frame and
courfe of things, can exped to meet with frequent
miracles, with miracles in every age, or with mira-
cles to be regarded by mankind, that are not of the
higheil confequencc to mankind. So that in the
belief of miracles, by whomibever reported, every
man is bound, in duty to God, and as he values his
own good, and the good of others, to ufe the utmoft
caution, and to believe none, but which, after the
mofl exad and rigorous fcrutiny, he clearly perceives
are worthy of God, and defervedly elleemed divine
operations. And how many ages of miracles, lince
the days of the Apollles, fuch a conduct mull cut
off, I leave to the judgment of the Reader {c).
Vol. I. L I I have
[c] Having explained by what criterion one may judge, whe-
ther fuch particular miracles do really come from God ; and here
laying it down as an undoubted maxim, That in a competition of
miracles, we ought in reafon, to be determined by thofe that are
inconteftibly fuperior ; I Ihall proceed to obferve, that
A particular fyliem of religion, or rather of religious rites,
which God has eftablifhed by miracles, may be abrogated or al-
tered, and another fubflituted in its room, which mankind are
bound to fubmit to, when God ihall be pleafed to juftify it by
another fet of miracles fuperior to the former. And this, in my
apprehenfion, is manifeflly the cafe with refpeft to the Jewifh in-
llitution, which, in its original frame, being only temporary, be-
hoved to give way to the Chriilian Revelation : And this change
our Saviour and his Apoftles did fully juilify to the jews, by mi-
racles more and greater than ever had been w ought in Ifrael.
But, as we are alliired, that beings of diiFerent and oppolite
characters do work miracles of a contrary tendency ; and nothing
can be more certain, than that the herd of mankind are not able,
by abftradt rcafoning. to ditlino;uirn to which fide reafon or the
nature of things neceifarily direfts them ; one cannot but appre-
hend, that in fuch circumllances, in order to carry the confent of
mankind, the fuperior Being ought to give full and open proof
of his fuperiority. And this I take to be the cafe of the Heathen
and Chriilian initicutions with refpetfl to one another.
That the Heathen world did firmly believe, that they had
numberlefs miracles wrought among them, is beyond queftion.
Of
266
'TJje Trutb of the
Sect. IV.
I have jaft now hinted, chat even with refpedt to
a mixed or imperfed: charatiter, feme actions arc ab-
foiLicely incredible, ib unworthy, and unfuitable to
the fuppofed Agent, that an Hitlorian, in reporting
them, would immediately forfeit all his veracity and
ludo-ment. But of fuch inconfiflencies and contra-
diclions, with refpecl to a character infinitely per-
fect, how much more fenfible muft we be, to the
total
Of thofe tnirades I ihall bave occafion to take notice afterwards :
Here I (hall give only a fmall fpecimen, from whence the Reader
may judge to what a height the Heathen went in their belief of
fuch events. Paufanias having told us, " That ^fculapius was
** the fon of Apollo; that intending to conceal his birth, his
*' mother Coronis expofed the infant on a mountain of Epidan-
*' rus ; that a goat and a dog left the herd pafturing upon the
*' mountain, the one to fockle the child, and the other to guard
** him ; that the Goat- herd, in feeking after the goat and his
" dog, lighted upon the infant,, and was defigning to have taken
*' him up; but as he approached, obferving a luftre of divinity
*•' ifiuing from him, he retired : Immediately (fays the Hiuorian)
** it was publjihed by fea and land, all over the world, that
*' iEfculapius cured all manner of difeafes, and even raifed the
" dead." Paufan. in Corinth lib. ii. cap. 26.
Now, as all fuch miracles, whereby the Heathen were ftrongly
attached to their gods, were confefledly wrought (for I do not here
call their reality into queftion) by Beings of a charadler altogether
different and oppofite to the chai after of the Author of the miracles
of the Gofpel ; one (liouid think, that in order to difiblve this at-
tachment of the Heathen world to their idols, and to gain them
over to the worfliip of the true God, it was indifpenfibly necefTary,
not only that miracles fhould be wrought, but that the Chriftian
miracles ihould carry in them a manifefl: fuperiority above all
fcthofe miracles wrought aniong the Heathen. Accordingly, the
Apoftles and Difciples of oar Lord, not only gave the world an
authentic account of the miracles of Jefus, (whofe credibility the
Heathen had it in their power, and were at full liberty to ex-
amine) but they themfelves travelling over the face of the earth,
did every where, among all nations, in town and country, in the
moft frequented and public places of the world, in the feat of the
Roman empire work all manner of miracles. And as thefe mi-
racles did every where appear manifeHily fuperior to all that were
in the Heathen world ; fo, infinite numbers of Heathens thereby
moved.
Sect. IV. Chriftian Rtvehiwn* 267
total difcredit of the Reporter ; St, 'Damink^ a moO:
renowned Saint, and a mighty worker of miracksj
the founder of one of the moil confiderable Orders
of the church of Rome^ " Being one night in his,
fludies, greatly difturbed by the devil in theihape
of a monkey, came to be fo provoked, that, by
an interpofition of the divine power^ he feverely
punilhed the devil in that ludicrous faape, caiifiiig
^' liim
moved, came to forfake their "idolnrry, and to embrace the Go»
fpelof Jefus Ch;ilL
Thus, therefore, in the days of the Aj)oilIe3, the fu|:M?noi!ty of
the Gvjfpel- miracles above all that were among the Heatbeu*
was fully eilablifhed. And after this, for what good reafon, can
any man imagine, (hould miracles be continued in the church of
God ? Certain it is, if it be not where they are famples of the
dodrines taught, as in the cafe of the refurredion, iriirades of
themfelves can prove the truth of no doflrine whacfoever ; other-
wife^ being wrought by contrary characters, they might prove the
trut«h of contrary doctrines. And as Chriftians can l^and in need
of no more miracles, upon which to ground their fai:h of the
Gofpel ', and are only to bear in mind this feafonable warning of
our Saviour, If any man Jl all Jay unto yoUy Lo, hire is Chrill, or
there ; belie've it not. For there Jhall arife falfe Chrifts arj falfs
Prophets^ and Jhall Jheixj great figns- and ivonders, Matth. xxiv.
23, 24. So the miracles of the Gofpel being incomparably fa-
perior to thofe of the Jewifh inftitution, by no means cen the
Jews reafonably wiihftand the force of thefe miracles. Nor can
the Heathen world, as there is full and ample evidence, eafy to be
apprehended, that the miracles of Jefus and his Apoilles are, by
infinite odds, preferable before any miracles they can pretend to
have been wrought by their deities, have any colour of reafon to
demand any more. And after this, I fay, to what good purpofe
can miracles ferve, or for what good reafon can we conceive
God will ftill interpofe, and continue to fufpend or alter, in any
inftance, his efiablilhed laws of nature ? May not one prefume to
think, that, after the days of the Apoftles, the Gofpel of Jefus
Chriil was left, with the affiltahce of numberleG miracles already
wrought, and already prevalent over great numbers of all ranks
in all nations, to maintain and extend its conquells in the world,
by its own inward native force and excellency, arifmg from its
intire conformity to the nature and perfe6tlons of God, and its
exaft litnefs to promote, in every flage of our exiHence, the real
and lafting happinefs of mankind ?
26S Ihe "truth of the Sect. IV.
" him hold his candle to him, till it had burnt him
" to the bone/' At another time, *' Some devils
*' having entered into a man, wlio had the impiety
" to make a mock of Dominic and his Rcfary ; ihis
*' good Saint, void of revenge, and full of huma-
" nity, is prevailed upon tp exoraje this unhappy
'' demoniac. But, as the devils happened to re-
" fufe to anfwer fome queflions he had put to
*' thjsm, the Virgin Mary, attended with a numerous
" train of Angels, comes from heaven, and, join-
*' ing the alTembly, Ihe afTilts the Saint in his office,
*' and with her rod fwitching the demoniac, forces
^' the devils to make anfwer. At length St. Demi-
*' 7UC with a loud voice, calling upon all prefent to
*' join him in reciting his Rofary ; behold I at e-
" very angelical falutation, a multitude of devils
'' came rulliing out of the demoniac, in the Ihape of
'' burning coals. Thus the poor man^ is relieved.
" And the Virgin, having given the congregation
" her bleffing, difappeared {d)» '" Such are the ac-
counts
[d] It may not, perhnps, be unp.ccqptable to fome of my
Readers to be informed, that the Rofary, a prefent of the blefi'ed
Virgin to St. Dominic, is an aggregate or heap, no lefs than an
hundred, of Ave Marias (the Angel's falptation to the Virgin,
l-iuke i.) with a Pater-no/ier interpofed at the end of every ten :
All vyhich, in order to fecure ^he merit of faying them, which,
by miffing but one of the number, would be intirely loft, are
counted on beads. Nor can this chaplefc of beads have its place
pthiTwife fupplied : For thofe very beads, being blefled by the
Pope, have feveral indul«Tences, or fome particular divine graces
or virtues, annexed to them. So that the fame number of Ave
Marias faid or counted upon one's buttons, for e.xample, or after
any other manner, would have no good effects attending them.
Like all the other trinkets (lamped witli the Pope's benedic^tion,
thefe beads, without regarding the moral diifofitions of <-he
mind, have a phyfical iniiuence in extinguifning' the guilt of iin,
and in procuring the favour and protedion of heaven.
I cannot but here obferve, that as this Rofary was invented
by St Dominic, folr the perdition of human fouls ; fo, by the fame
renowned Saint was the Inquifition invented, for the deftrudlion
of human bodies I
Sect. IV. Chrijiian Revektiojt. 269
counts that in fome ages have greatly abounded ;
and perhaps the Hke events are, in fome places, Itill
happening. But, to put upon the world fuch im-
pertinent, iilly Itories, as miracles, the wonderful
works, not of impudent cheats and jugglers, but of
the fovereign Lord of the univerfe, is, beyond mea-
fure prof^me and impious. Thofe enthufialtic mad-
men think nothing of the great God, but to make
him fubfervient to the vileit and the mod irreligious
purpofes. So far are fuch fenfelefs wicked tales
from having one fingle circumllance of credibility,
that they only violently fliock the common fenfe of
mankind, and among people not altogether infa-
tuated by fuperftition, mutt immediately meet with
the utmofl contempt. But, what I here propofe,
is, to imprefs the Reader with a fenfe of this im-
portant truth,
The credibility of miracles, the fupernatural adi-
eus of God Almighty, a Being abfolutely perfed,
mud arife particularly from the congruity they bear
to his nature and perfedions. This is the particular
circumftance, without which no Worker or Re-
porter of miracles can approve his integrity, or his
veracity and judgment, to the good opinion of any
man of fober fenfe and reafon. It is this particular
circumllance that I mainly point at, when 1 mention
the credibility of miracles. In a word, in all mira-
cles, wherein fuch a congruity is not apparent, the
prefumptions againft them are invincible. Nor can
the world ,otherwife fave themfelves from the impo-
fitions of weak, credulous minds, bearing a Ihew of
piety and honeity ; or from the forgeries of lly, de-
ligning Impoltors, that lie in wait to deceive. From
all which, one may eaiily apprehend, that where the
nature and perfedions of God are not known, or not
attended to, i, e, where true, rational religion,
that
270 The Truth of the Sect. IV.
that religion which cometh down from the Father,
does not prevail ; there weak, fuperltitions minds
iniiit boail of their vifionary conceits ; there bold,
crafty impoflors muft triumph in their delufions (^).
Thus far I have freely declared my fentiments
concerning miracles, and upon what evidence the
Workers or Reporters of them may be judged \^or-
thy of credit ; which may help us to a better under-
ftanding of the prefent queilion. So that I now
come to confider this mighty argument that is to do
fo much execution. And the great Inventor of it
introduces it after this manner :
He tells us, that our experience is the ground
upon which our aiTurance as to the real truth of
matters of fact, is founded ; and that from the high-
eft degree of alTurance we may be brought down to
the loweft, till it comes totally to fail us, according
as the conftancy or frequency of our experience
happens to decreafe, and at laft wholly to evanifli.
After this, the Gentleman comes to the point, and
thus proceeds : '^ A miracle (fays he) is a violation
*' of the laws of nature 3 and as a firm and unalter-
*' able experience has eftabliflied thefe laws, the
*' proof againfl a miracle, from the very nature of 1^
*' the fa^j is as intire as any argument from expe-
'' rience can poflibly be imagined. Why is it more
'' than probable, that all men muft die ; that lead
'' cannot, of itfelf, remain fufpended in the air ;
" that fire confumes wood, and is extinguiflied by
'' water ; unlefs it be that thefe events are agree -
" able to the laws of nature, and there is required
" a violation of thefe laws, or, in other words, a
" miracle,
[e) Such was always the unhappy ftate of mankind : Prodlgia
eo anno multa nunciata funt, quae quo magis credebant fimplices
ac religion homines, eo etiam plura nunciabantur. Liv. lib. xxiv.
^ 10.
Sect. IV. Chriftian Revelation, 271
*' gifracle, to prevent them ? Nothing is cfleemed
'^ a miracle if it ever happen in the common courie
" of nature. It is no miracle, that a man in ieem-
" ing good health, fliould die of a fudden j bccaufe
*' Rich a kind of death, though more unufual than
*' any other, has yet been frequently obferved to
*' happen. But it is a miracle, that a dead man iliould
" come to life ; becaufe that has never been ob-
'^ ferved, in any age or country. There mull,
" therefore, be an uniform experience againfl every
*' miraculous event, othervvife the event would not
" merit that appellation. And, as an uniform ex-
*' perience amounts to a proof, there is here a direct
^' and full proof, from the nature of the fact, againil
^' the exiitence of any miracle ; nor can fuch a
'^ proof be deft royed, or the miracle rendered cre-
*' dible, but by an oppofite proof that is fuperl-
« or (/).'■
This is the decifive argument, which, the Gen-
tleman flatters himfelf, will, with the wife and
learned, for ever ruin the credit of all miracles, and,
w^hile the world lafls, prove an everlaft ing check to
all kinds of fuperftitious delufion. How far fuch
fanguine expectations may come to be gratified, as
to the fuccefs of this argument with the wife and
learned, the Gentlemen of that chara(^er are beft a-
ble to judge. Only, as it is not altogether fo new,
as it is here reprefented, other people, perhaps, may
by this time, be able to form a conjedure. For my
part, I am apt to think, that it requires no great
flock of wifdom and learning to underftand the
weaknefs and fallacy of this wondrous argument.
Of fuch confequence, I confefs, it appears to me,
that if this Gentleman be not pleafed to renew his
labour to better purpofe, I am afraid the world mull
have
{/■) P. 180,
272 The Truth of the SiECT. IV.
have the misfortune {lill to remain in a flate of^e-
lufion. I lliall here impartially confider it in its fe-
veral branches, and as I am concerned only for
truth, give them all the weight they can poflibly
bear.
Firft of all, then, the Gentleman tells us, " A
^' miracle is a violation of the laws of nature ;" or,
as he obferves in the margin, " A miracle may be
*' accurately defined, a tranfgreffion of a law of
" nature by % particular volition of the Deity, or
*^ by the interpofal of fome invifible Agent." But
what accuracy is there in imputing a tranfgreflion
of any kind to the Deity ? Indeed, if it be a firm
and unalterable experience of ours, as the Gentle-
man feems to fay, that has eflablifhed the laws of
nature, we may, in that cafe, pretend a right to
complain, and to call it a tranfgreffion, when, in any
inliance, thofe laws are by other Beings incroached
upon, or not uniformly obferved. But, as the laws
of nature, I mean, of the material world, (having
nothing in them, like geometrical and moral truths
of abfolute neceflity) are the arbitrary eflablifhment
ot the Deity, and our experience only ferves to af-
fure us of their exiftence ; one fliould think that the
fame powerful Being whoeltabjifhed thofe laws,- has
full riglit to annul, or fufpend, or alter them, in what
particular inftances his infinite wifdom and good-
nefs fliall direct him. I would rather, as I hinted
before, define a miracle, " a fenfible effed produced,
*' either by the immediate power of God, or by the
" power of fome invifible Agent, under the direction
" or permiffion of God, in fufpending or altering
" the laws of nature, in fuch a particular inftance,
*' for ends and purpofes fuited to the nature of the
" Agent.'' And conceiving this notion of a mi-
racle, we are diredlly led to apprehend, that, in
the
Sect. IV. Chriflian Re^veJction. 27 j
the nature of things, the prcdiiclion of a miracle^
is full as eafy for God (if in relation to a Being om^
nipotent, one may fpeak fo) or for thofe invifible
Agents he maybe pleafed to employ or permit, as
it is for a man to produce the motl common and
ordinary ciTect. When, therefore, we confider the
nature of things, or compare the power and the
effecl together, we cannot but obfervc, that a mi-
racle is, in itfelf, altogether as credible, and as well
proportioned to the common belief of mankind, as
any other event whatfoever. So that, from the
nature of the f^i6l, as it is a fenfible eifccf , produced
by a power equal and fufficient, we are fo far from
having a direct and full proof, that we have ho fort
of proof, agalnft the exiffenceofa miracle.
But here the Gentleman may be underllood to
make anfwer : " Though the Bein"* to whom the
*' miracle is afcribed, be almighty, yet it does not,
*' upon that account, become a whit more probable,
** fince it is impoffible for us to know the attributes
*' or actions of fuch a Being, otherwife than from
" the experience which we have of his productions,
•' in the ufual courfe of nature (/).'' And can we
have no knowledge of the perfedions of God, but
from our experience of them in the ufual courfe ot
nature! If thefe are the Gentleman^s fentiments,
(too grofs, perhaps, for Spincfa him(elf) I am afraid
we are too far advanced in the argument.-— — But I
am not here to go about to demonftrate or explain
the being and attributes of God, I lliall only re-
peat what I have juft now faid, and here lay it down
as a common maxim, that '' the fame almighty
" Being, v/ho at firil ellablifhed the laws of na-
'* ture, has it ftill in his power to fufpend or altet
Vol. I. M m '' thofg
(f) P. 20i» Marg,
274 '^^^^ Truth of the Sect. IV.
*' thofc laws, in what particular inftances he may,
" in his infinite wifdom and goodnefs, judge pro-
" per and fitting. " This, I (liy, is a common
maxim, obvious to the common undertlanding of
mankind, who are able to form any jult notions
concerning the Deity. Thus far, therefore, as I
have before hinted, a miracle is, in itfclf, '' cre-
" dible, and a proper object of human belief; and
" can afford no proof from the nature of tlie fact,
*' againfl its real and certain exiilcnce. " So that
this branch of the Gentleman's argument is without
all foundation.
Another branch is this : " 'Tis a miracle, (fays
' the Genclenian) that a dead man Ihould come
' to life, becaufe that has never been obferved
' in any age or country. There mull:, therefore,
' be an uniform experience againll every miracu-
' lous event, otherwile the event would not merit
' that appellation.'' What can here be meant by
an event's being a miracle, becaufe it has never
been obferved in any age or country, does not lie
quite fo level to my underlVanding. 'Tis a way of
arguing that can do little honour to this new found
argument. And indeed, if after this manner it re-
quires to be fupported, no body needs envy the
Gentleman the grand difcovery. But, upon what
authority does the Gentleman pretend to lay, that
'' a dead man's coming to life, has never been ob-
" ferved in aiiy age or country ? " I cannot but
think, that the Gofpel of Jejus Cforift^ does exprefs-
]y declare, that fuch events were obferved under the
reign of T/^m.Yj, and in the land oi Judea, And
how uniform foever we may now find the experience
of this age and of this country, with refped to the
fteady obfervation of the laws of nature, yet the
fame hiitory informs us, that the experience of that
age,
Sect. IV. Chriflian "Revelation. 275
age, and of that country, was frequently inter-
rupted, and men thenjaw with their eyes, not for
a ihort fpace of time, but for a trad of years, the
laws of nature, in numberlefs inlbances, fufpended
and altered. And, to overthrow the credit of
this hiilory, is it fufficient, or is it only neceiHiry
for this Gentleman to Hand up and pronounce,
" a miracle is an^ event that never happened,
" or that never has been obferved in any age
" or country ; there niuft, therefore; be an uniform
'' experience againil every miraculous event." No
doubt, the Gentleman's authority may be very
c(5nfiderable ; but I hope he wiir forgive me, if 1
prefume to think, that the authority of the Gofpel-
hiflorians is intitled to the preference.
It is tt*ue, he fets not up as an Hiftorian, but as a
Philofopher. And, in this charader, I could wifli
he would inform me, wherein lies the llrength of
his argument : It is ilrongly reported, that, " in
" fuch an age, and in fuch a country, and for fuch
" a number of years, numberlefs miracles were pu-
'' blicly wrought in the face and view of the world,
" and whereof mankind had long and full experi-
" ence :'' '^ But, (fays our Philofopher) there is an
" uniform experience againft every miraculous e-
" vent , for that no miracle has ever been ob-
'^ ferved in any age or country." This, 1 confefs,
is an argument; but, if 1 am not greatly miilaken^
it is what Philofophers ufe to call, a heggmg the
queftion^ which they always incline to treat with
neglect and contempt.
Hitherto we have met with nothing that feems
capable of recommending this argument to the wife
and learned. We have only feen, with what abfur-
dity the Gentleman afTures the world, that, from the
nature of the fad itfelf (in whofe fiead he plainly
fubflitutes
276 'The Truth of the Sect. IV,
fubftitutes n circumilance) there arifes a dircdl and
full proof againft the exiilencc of any miracle; and
that a miracle is an event, that has never been ob-
ferved in any age or country. But, perhaps, I may
be doing the Gentleman an injullice, from my not
rightly apprehending his fentiments. And, I con-
fels, when I look into them more narrowly, they
feem to Iliew themfelves in this other light.
The Genricman, indeed, firft obferves, that '^ a
^* miracle is 'a violation of the laws of nature ; ''
But then, he is pleafed innnediately to tell us; " it
'' is a miracle that a dead man Ihould come to life ;
'^ becaufe that has never been obferyed in any Iige
^' or country." So that fromthe reafon, or rather
the circumilance, here ailigned, upon v/hich fuch a
particular event would be efteemed a miracle, one
cannot but judge, that, in his view of things, the
true definition of a miracle is this ; '' It is an event
" that never happened, or has never been obferved
" in the world." And, in his opinion, fo effential
to the nature of a miracle, or fo necelTary to the
coniiituting of any fuch event as can be called a
miracle, is this very circumftance of its '^ having
^' never been obferved in any age or country ; that
'' otherwife (fays he) or fliould that event come
*' to happen, or to be obferved in the vvorld, it
^' would not then merit that appellation. The con-
^' fcqucnce therefore is umivoidable, there mull be
" an uniform experience againft every miraculous
"-^ event ; '^ or, no man in any age or country, can
pretend, that any miracle ever came within the com-
pafs of his experience. Thus, we fee, that, upon
fettling his notions, after his own way, and framing
his definitions, as he would have them, concerning
itiiraculous events, the Gentleman is able to de-.
mcniirate, that no miracle ever had, or can have an
exiilience ^
Sect. IV. Chrijlian Revelation, 277
exiftence ; thereby giviag an everlafling check to
all kinds of fnperititious delufion. And, after the
lame manner, may any one deraonilrate any thing.
Had Arifiodemus in Xenophon been fo fortunate as
to have prevented the Gentleman in the difcovery of
this mighty argument, and under its influence main-
tained the caufe of Atheifm againft Socrates^ with
great eafe might he have confounded that Philofo-
pher, by telling him, " a Deity is a Being that
" never had, and never can have an exiftence :
" And fo effential to the nature of a Deity, is this
'' particular of non-exiilence, that ihouid fuch a
" Being come to exift in the univerfe, he would
'^ not merit that appellation. There mufb, thers-
*' fore, be an uniform aliurance againft the exift-
" ence of a Deity; or, no man, in any age or
*' country, can pretend, that fuch a Being ever
*' came within the compafs of his knowledge. "
This, in my apprehenfion, is the Gentleman's ar-
gument. And whatever the wife and learned may
judge of it, I really think there is neither more nor
Jefs in it. But pollibly, in looking back upon the
fteps whereby we are led to it, one may come to
have a more favourable view of it. Let this, there-
fore, be another branch of this myfterious argu-
ment.
" In our reafonings concerning mattej" of fad:,
" there are all imaginable degrees of aillirance, from
" the higheft certainty to the loweft fpecies of mo-
" ral evidence. A wife man, therefore, propor-
" tions his belief to the evidence. In futh conclu-
'' fions as are founded on an infallible experience,
^' he expects the event with the laft degree of af-
*■- furance, and regards his paft experience as a full
^' proof of the future exiftence of that event. In
other cafes he proceeds with more caution : He
" weighs
a
278 The Truth of the Sect. IV.
'*• weighs the oppofite experiments ; He confiders
'' which fide is lupported by the greateil number of
" experiments : To that fide he inclines with doubt
" and hefitiition ; and when at lall he fixes his
" judgment,, the evidence exceeds not what we
" properly call probability. All probability, then.,
" tuppofes an oppofirion of experiments and obfcrva-
*' tions; where one fide is found to overbalance
'' the other, and to produce a degree of evidence,
" proportioned to the fuperiority. A hundred in-
'' Itances on one fide, and fitty on another, afford
*' a very doubtful expectation of any event ; tho'
*' a hundred uniform experiments, with only one
" contradictory one, does reafonably beget a very
" ftrong degree of alTurance. In all cafes, we muit
" balance the oppofite experiments, where they are
" oppofite, and dcdudf the lefler from the greater,
" in order to know the exact force of the fuperior
" evidence (i:)/' Now, upon thefe principles, the
Gentleman proceeds thus: ^
'•• Our aifurance, (fays he) as to the real exift-
" ence of matters of fad:, is derived from no o:her
'' principle than our obfervation of the veracity of
*' human teflimony, and of the ufual conformity of
^' facts to the reports of witnefies (/?). And as it
" is from the concurrence of both thefe, that we
'' judge^of the truth ai;d reality of events, fo our
" belief of them, or our admitting or rejecting
'' them, mult always be governed by our experi-
" ence of that concurrence. Thus, if the con-
" junction betwixt any particular kind of report,
'' and any kind of objects, has been found, in our
" experience, to be conftant and invariable, as
^' there is here no oppofition, we can have no hefi-
" tation
(g) P. 175. i^A P. 176, 177.
Sect. IV. " Chriftian 'Revelation. 279
'' tation concerning fuch events, but mud necclTa-
*' rily conceive the llrongetl alTurance of their e>t*-
" iltence. Bat when the fads atteiled are fuch as
" have feldom fallen under our obfervation, here
" there is an oppofitlon ; events do not commonly
'' happen fo ; we therefore hefitate ; and, balancing
«' things together, our belief mull be proportioned
" to the frequency of our experience in obferving
'' fuch events, and their connection with the re-
'' ports of witnelTes. But fuppofing the facls to be
'' fuch, whereof we never had any experience ; as
'' in fuch initances, we never have obferved the
" conjunction betwixt fuch fort of reports, and
^^ fuch forts of objects, the whole weight of our
*^ experience lies againll them; we have no one in-
*^ fiance of fuch events ; the inilances on the other
'' fide are infinite; which cannot, therefore, but
" command the whole of our alTurance: And,apply-
" ing this to the cafe of miracles, whereof we have
" no degree of experience, if with thofe inilances,
" wherein fome people pretend miracles, we com-
'^ pare thofe others, of the fame clafs of things,
*' wherein our experience aflures us, there is no
" miracle, the latter will quite annihilate the for-
*' mer. So that, inflead of admitting the truth of
" any miraculous events, or giving credit to the,
*' teilimony that would eilablifh them, we mull
" fettle in this general concluilon, "No teftimony for
" any kind of miracle can ever pofjihly amount to a 'pro-
'' bahiVity^ much lefs to a proof {f). Nay, a miracle
^' fupported by any human teftimony^ is more properly a
" fiibjeLt of derifion than of argument (^)." This is
the Gentleman's reafoning. And, fo far as I am
able to underlland it, the whole of it comes to this ;
the
(0 P. 198. {I) P. 195.
28o l^he Truth of the 4, Sect. IV^
the Author of the Effays Moral and Political never
h«d the experience of any miraculous events ; and
therefore, never did fuch events, happen in the
world. I am apt to think, that, upon the face of
this argument, every man fees its refutation. Bur,
as if its fallacy lay deeper, and were not fo eafy to
be decerned, I fliall here pay it a little more regard.
The argument, then, is this :
We, the men of this age, having' all the experi-
ments that 30^ 4a, or 60 years can afford us,for the
liability of the laws of nature, and that in no in-
fiance they have fufFered any alteration from the in-
terpoiition of any invifible Agent, but have gone
on, always uniformly producing their proper eiFecls ;
if we lay all thefe nvimberlefs experiments in the
balance, againft thofe others, wherein the men of
the Apoiloiical age do affirm, they faw the laws of
nature fufpended or altered, the former will infi^
nicely outweigh the latter ; or, if we fubtradl the
lefTer number from the greater, " this fubtradion
" (as the Gentleman exprefTes it) will amount to an
" intire annihilation/'
This, I fay, is the reafoning that mufl break the
credit of the Gofpel -miracles, and for ever ruin their
authority. And, no doubt, if we compare the
numbers on each fide, I mean the numbers of in-
llances, wherein the laws of nature have been uni-
formly preferved, and the number of inftances,
wherein, it is iliid, they have been fufpended or al-
tered ; the one will bear no fort of proportion to the.
other, but in the comparison mult totally evanifh.
But where matters of fa^ are abfolutely independent,
and have each of them their own proper and fepa-
rate exiltence, without in the leall clafhing or in-
terfering together, how extravagantly abfurdis it to
go about to fettle their real truth and certainty, by
forming
SncT. IV. Ckrijlian Revelation^ ^8i
forming a compaiifon of abilraded numbers ? It is
confefi'ed, that the nmnber of dead men, fuch as
Malthezv^ Mark^ iffc, who, by the laws of nature,
have remained in the tinreleriting hands of death, ia
infinite. But v/hat concernment have thole in-
itances, how numberlcfs foever, with the cafe of
Lazarus^ or wlrat oppofition can they poilibl}^ bear
to the rcfurrection of this man, who was called back
to life, by a power equal to the eifed: \ In all the
other inftances, beyond number, wherein no fupe-
rior Being fnterpofed, the laws of nature prevailed:
But here in this' events no vva3^s conilccled with
any of the former, thofc laws arc fufpcnded, or- a
power above them is exerted. I fhall illuifrate this
article by taking notice of fome events, which, if
they are not miracles,, may well be called prodigies,
as therein the laws of nature have been Ifrangel}''
interrupted, or have amazingly deviated troni their
common courfe ; and v/hich, in the nature and rea-
fon of things, feem far more inexplicable,- than liie
production of ai^y miracle, and are much lefs pro-
portioned to human belief (/). '^
Vol. I. N n Within
(I) From the nature and reafon of thing?, can the Gcnilenr-m
explain the poffibility of this amazini^ event, and recommend
the exiilence of fuch a monfter to cur belief ? Or, becaufe be ne-
ver favv an inftance of the kind, and cannot therefore here j.ier-
ceive the tonforaiity oF facts to the report of witneife? ; does he^
deny its exiftence. which is atcefied by many eye-witnciies of
credit and honour ?
Circa ha^c teinpora, monftrum novi generis in Scotia natam ell,
inferiore quidem corporis parte fpecie maris, nee qnicquam a
communi hominum fotma difciepans : umbilicum veio fupra,
trunco corporis ac reliquis omnibus inembris gerninin, et ad u Turn
et fpeciem difcretis. Id rex diligenter et edacandum et eruiiien-
dum curavit ; ac maxime in muficis, qua in re mirabi'ttej: profe-
cit. Quin tt varias linguas edldicit, et variis voiuntaubr.s duo
corpora fec'.mi difcprdia diiTcniiebant: ac interim liti^abant cum
siliud
282 The Truth of the Sect. IV.
Within the compafs of my experience, there is
an infinite number of inflances, wherein the laws of
nature have been ever Heady and uniform, in the
produdion of human creatures. But I am told, there
are initances wherein thofe laws have been mightily
dillurbcd' in their regular courfe; and human crea-
tures have been produced, fome with one head and
two bodies ; and others with one body and two
heads. How, then, fhall I fatisfy myfelf as to the
truth of fuch extraordinary events confidently re-
ported I Here, indeed, fome people may pretend
to fay, that even thofe very uncommon and extra-
ordinary events may be rationally accounted for, as
*' they are not contrary or repugnant to the real
" laws of nature, but only out of the ufual courfe."
Upon which, a very good friend of the Gentle-
man's, and whom he certainly reckons among the
wife and learned, will give us to underftand, that,
at this rate, " we make the uniform and fettled
*' courfe, and the real laws of nature, two different
things. Thus, (fays he) we argue without any
foundation, either from fenfe or reafon ; all whicli
inform us, that it is impofTible for fuch monfters
" to come into being ; To believe it poflible, con-
" tradicts
aliud alii placeret : interim velat in commune confultabant. II-
iud etiam in ed memorablle fuit, quod, cum inferne crura lum-
bive oiFenderentur, utrumque corpus communiter dolorem fenti-
ret ; cum vero fuperne pungeretur, aut alioqui Isderetor, ad al-
teram corpus tantum doloris fenfus perveniret : quod difcrimeii
etiam in morte fuit magis vcrfpicuum. Nam, cum alterum cor-
pus complures ante alterum dies extin6lum fuifTet, quod fuperftes
fuit, dimidio fui computrelcente, paullatim contabuit. Vixit id
monftrum annos viginti ofto ; ac deceffit, adminiftrante rem
Scoticam Joanne Prorege. Hac de re fcripfimus eo confidentius,
quod adhuc fuperfunt homines honefti complures, qui haec vi-
derint. Buchan. Hift. lib. 13. cap. 7.
Sect. IV. Chrijilan Revelation' 283
*' tradidls this maxim, that nature is fleady anduni-
" form in her operations (w).'*
But the queftion is not here, concerning the in-
ward polIibiUty of events, or how far they are ca-
pable of being explained. In this view, I have al-
ready faid, and I again repeat it, It appears to me,
that fuch prodigies are, in themfelves, far more in-
explicable than the production of any miracle, and
much lefs proportroned to human belief. The que-
ilion is, as I hav^rro experience of any fuch events,
and never have obferved the conneclion betwixt
fuel) fort of report, and fuch fort of objeds, how
iliall I fettle my belief as to the reality of their ex-
igence ? If, according to the Gentleman's reafon-
ing, I balance the numbers of experiments on both
fides ; fuch is the difproportion, that my experi-
ence is infinitely fuperior, and mull therefore lead
me, v/ith no lefs ailu ranee, confidently to aver, ne-
ver had fuch mondruous births an exiilence. But
what influence has my experience here in Britain^
how equal and uniform foever, over the experience
of the people in Mufcovy^ whofe experience has
been interrupted, and in feme inftances informed
them of the real exiilence of fuch prodigies ? Indeed
if our experience wholly related to the fame parti-
cular objeds, and a thoufand of one fide, from their
experience^ Iftould declare, that fuch a particular e-
vent,. in fuch particular circumflances, never hap^
pened ; and fifty on the other fide, from their ex-
perience, ihould as pofitively declare, that that e-
Yent, in thofe circumftances, did adually happen :
Here
{m) The Refurredion of Jefus confidered, Src. p. 75. where t\\Q
Author's reafoning is againll the exiilence of miracles ; but as it
equally difproves that of moniiersj I liave here fet it in that
light.'
284 ^he Truth cf the Sect. IV.
Here, (co :ld fucli a cafe cxift) as thofe experiences
arc not o ay dificrent, but cppolite, and cannot,
rhcrefon , but mutually affed each other •, we may
follow the Gentleman's rin'c, and, all other things
being equal, " dcduci: the lefTcr number from the
" greater, in order to know the exacl force of the
'^ fuperior evidence." But, 1 fay, v/here people's
experience manitcltly concerns matters of fad ablo-
lutely d ifercnr, having no fort of conneclioh toge^
ther, and capable of exilling, a:; ft man and a horfe
do, feparaicly and independently : How is it pof-
lible, in fuch inifanees, for one man's experince to
deitroy that of another? In the cafe oVJcbn^ Peter^
Thomas^ and in all otlicr inlf antes, experience aifures
me, tharmen arc formed in the womb, and come
into the world, only with one head : And would
mankind bear with me ihould 1 boldly pronounce,
thi> experience of mine deiiroys that of M. Duver-
ftoj^ in the cafe of ir child, wliich his eyes faw and
his hands handled ; and is a direct and full proof,
that '-'- that learned and ingenious^ Gentleman never
'^ did diiiecl a human creature with two heads at
*' Peterjhiir^h (;;) ? " No lefs prcfumptuous is that
man's language, wIjq takes upon him to alllire the
world, his eyes never law a miracle ; and therefore,
all thofe miracles talked of in the Gofpel, are re-
nouncd lies 1 A mighty champion this^'who bluflers
fo loud, and fwaggers fo daringly againll the religi-
on of his country.
Bnt this argument, purfued as it ouglit to be,
will carry the matter a liiile further,, and difcredic
tiie evidence of one's own fcnfes. We have already
feen, that, in thc*Gencleman's way of reafoning,
the experience of other people, or their atteiladon
of
{») Vic's Comment. PctropoIIt. torn. Ilf. p. 177, 18S.
Sect. IV. Chrijlian Revelation. 285
of matters of facl, cannot poifibly fland, but miift
of courfe fall to the ground ; efpecially in thofe in-
llances, wherein the laws of nature have been either
preternaturally interrupted and diverted, or fuper-
naturally fufpended or altered, and whereof we our-
felves have had no experience ; Becaufe thofe in-
ftances, wherein our experience affures us, the laws
of nature have been uniformly preferved, being in-
finitely more numerous than thofe other inftances,
wherein other people alledge, they have been inter-
rupted, fufpended or altered 3 if we balance thofe
numbers together, the lelTer comes to be nothing in
comparifon to the greater. Now, by the fame train
of .reafoning, a man's own experience cannot fail,
in fome initances, to annihilate itfelf. Thus, in
numberlefs inftances, experience informs me, that
men are brought into the world with two arms. But
one inltance there is, wherein, 1 ihall fuppofe, I
faw a man born without arms (0). Here then, in
the Gentleman's way of concluding things, " is a
." conteil of two oppoiite experiences, of which
*' the one deflroys the other, as far as its force goes,
■' and the fuperior muft operate upon the mind, by
" the force that remains (^)." Which, in this cafe,
being infinite, or beyond all comparifon, cannot
but annihi ate this fmgle inftance of a man's being
born without arms.
After the fame manner mofl: this argument pre-
vail againil the reality of ail miracles, whereof any
man can imagine he has the experience. For as,
beyond queition, the number of initances wherein
experience makes him confident, the laws of nature
have been prefervecl in their regular and ufual courfe,
infinitely exceeds that number, wherein he has feea
thofq
*
" {0) Vid. Ibid. torn. VI. p. 249. fp) P. 179.
286 The Truth of the Sect. IV.
thofe laws fufpended or altered ; fo judging of the
truth of events, from confidering how abftraded
numbers, like Algebraic quantities, come to extin-
guifh one another, he cannot but regard the few
miraculous events he has feen, as mere nothing, or
void of all reality : So that this fort of reafoning a-
gainft the exiilence of miracles, fairly reduces peo-
ple to difbelieve, not only the teftimony of other
people, but that of their own fenfes. Whether this
Gentleman mearis that his argument fliould be car-
ried thus far, I lliall not fay. But the other Gentle-
man, whom I was attending in the preceeding Sedi-
on, is not far from avowing openly, that in the
matter of miracles, " he would not believe his
*' own fenfes. '' However it be^ Mathematicians
themfelves feem to think, that an argument lead-
ing people to an abfurdity, is a demonftrative proof
of the truth of the contrary propofition.
Thus, having confidered the (leps whereby the
Gentleman leads us to his argument, and that feem
to be the foundation upon which he builds it ; it is
ftill apparent, that ^' a miracle is an event in itfelf
*' credible ; eafy for a fuperior Being to produce ;
" proprtioned to human belief ; and againll the
** exiftence of which, no argument can be drawn
" from the nature of the facl:, or from the common
*' experience of mankind."
I am fenfible, that, upon an argument, which in
fo plain a manner betrays itfelf, or whofe fallacy
lies fo bare and open, I have dwelt too long. But,
as in ourprefent melancholy fituation, a great many
of mankind, efpecially of what they call, the gen-
teeler worlds feem now to be quite fick of the reli-
gion of the Gofpel, as an inftitution too pure and re-
fined for their grofs fordid appetites, and too noble
and exalted for their mean trifling purfuits ; and are
therefore
Sect. IV. Chriftlan Revelation. 287
therefore mighty fond of every Vv'riter on the fidfe
of Scepticifm and Infidelity, admiring thofe infidel
Gentlemen as their great Deliverers, who are eome
to knock off their fetters, and to turn them loofe
amidil their '' many foolifn and hurtful lufts,
'' which drown men in deltrudion and perdition ;'"
I was willing to fet this argument in every liglrt,
that thofe unhappy perfons might fee, if they will
attend to any thing that would rectify their follies,
how fhamefully they are bubbled in trufting an ar-
gument, that vainly pretends to ruin the credit of
all miracles. And, for the fame reafon, I beg leave
to proceed a little further, and confider thofe pre-
fumptions, which the Gentleman tells us, every
man mult have againil the truth of miracles.
But, before I enter upon this, I muft here di-
llinguifli betwixt a man's notions and apprehenfions
concerning a matter of fadt, and the exiflence of
that matter of fad: itfelf, attended with all its cir-
cumitances of credibility, that can recommend it
to the belief of mankind. Let it then be obferved,
that, as to people's notions and apprehenfions con-
cerning a matter of fad:, and their belief or difbe-
lief of its reality, mod certain it is, thofe notions
may be formed, and in numberlefs inftances they
are formed, according to the paffions or prejudices
the mind happens to be under, when people go a-
bout to judge of the event, whereby one may be
led to rejed: a certain truth, or to embrace a down-
right fallhood. But as certain it is, that inde-
pendently of our notions, and of any judgment we
form of it, every matter of fad: has its own proper
exiflence, and is attended with its own particular
circumflances of credibility, that make up the pe-
culiar evidence upon which it can acquire any
credit or authority among mankind. Let other
fad:s.
a83 The 'Iruth of the SficT. IV.
facets, therefore, of the fame denomination, be found
to uc manitcll forgeries, and let us think of them
vvir-T all the contempt poiliblc ; our immediately
concluding from thence, that fuch another particu-
lar fad offered to our belief, is no better, without
attending to the particular fituation and circum-
rtances of that fad:, upon which alone one can judge
of the truth of its exigence, is moil abfurd and ir-
rational. I fay, let us think of matters of fact what
we will, let us judge of them right or wrong, Itill
they are in themfelves independent ; and our no-
tions concerning them can have no influence over
the reality of their exigence, or the truth and im-
portance of thofe circumifances, whereby only one
can be led to perceive their credibility, and to which
alone a lover of truth direds his attention, as every
thing elfe is altogether foreign, abfolutely frivolous,
and quite befide the purpofe.
Now, as for thofe prcfumptions, which, in the
Gentleman's opinion, every thinking man mult have
againft the truth of miracles, we are told ; '*. There
is a ftrong propenfity in Imman nature towards
the extraordinary and the marvellous, which
ought reafonably to beget a fufpicion againfh ail
relations of this kind (^)." " But, if the fpiric
of religion joins itfelf to the love of wonder, there
" is an end of common fenfe ; and human tellvmo-
*' ny, in thefe circumllances, lofes all pretenfions to
*' authority (r)." And, no doubt, as the Gentle-
man obferves, '-'• The many inlfances of forged mi-
*' racles, and propheiles, and fupcrnatural events,
" which have either been \1eteded by contrary e-
" vidence, or wliich detedt themfelves by their ab-
*' furdity, put it beyond queftion, that, at leaft, the
herd
(q) P. 186, Marg. (r) P. 185.
u
cc
u
S^CT. IV". Cbrijlian Revelation, 289
" herd of mankind are, in fome circumflances, a-
" bundantly foolifli and credulous, and have been
'' fnamefully cheated/' But, becaufe the generahty
of mankind have fome paflions, that " inchne them
^' to the believing and reporting, with the greatell
" 'vehemence and aiTurance, all religious miracles,"
does it therefore follow, that our aiTurance from hu-
man teflimony, in any kind of miracle, wherein re-
ligion is concerned, mull: be extremely diminifned?
There is, unqueftionably, in human nature, a
flrong pafTion to be entertanied with things uncom-
mon and extraordinary, of which not only fome
Travellers take advantage, but Jugglers and Tum-
blers, and fuch fort of idle, infignihcant creatures.
But as to miracles, events w^herein fuperior Beings
are underflood to be concerned, mankind do not
feem to have a prevailing paffion, that univerfally
inclines them to believe and admit fuch events.
It is only among the fuperftitious, poffibly the bulk
of our fpecies, a fet of people, in their notions of
religion, always weak, fearful, and credulous, that
we find fuch a propenfion. As for the reft of man-
kind, who have a jufl underftanding of the Deity,
and follow the fpirit of religion ; thefe are under no
ready difpofition to believe miraculous events 1 nor
do they incline to admit them but very cautioufly;
they are ftrangers to credulity, and muft therefore
feel the power of a thorough, rational conviction. I
confefs, it is an. article of the Gentleman's creed, (for
thofe people too, have their creeds, made up, in-
deed, of the profoundeft myfteries) that " the fpirit
'' of religion, when joined to the love of wonder,
" deftroys all the remains of common fenfe," which
other wife might be left us. But the reprefenting
the fpirit of religion as worfe than this weak, filly
pallion, the love of wonder, and as compleating the
Vol. I. Oo ruin
zgo Ibe ^ruth of the Sect. IV.
ruin of common fenfe, has foniething in it fo mi-
manly, fo wild and uncouth, that one mull wonder,
what fort of fpirit our Infidel Gentlemen would in-
troduce and propagate in the world, had they the
forming and the diredion of mankind, l^rue reli-
gion^ and wtdefiled before God^ is animated with a fpi-
rit that enobles and elevates the common fenfe of
mankind, and that exalts the human mind to a par-
ticipation of the divine nature. And fuch a fpirit, I
am confident, can be fubjecl to no blind paiTion for
miracles, nor is it capable of being \Qd away by the
idle reports of fuch events. It comes from God,
and it knows God, and it tries the fpirit s whether they
are of God. It is, therefore, 1 fay, the fpirit of fu-
perftition, that infpires people with the love of
wonder, and that makes them credulous in belie-
ving miracles. At the fame time, how credulous
and forward foever the fupertlitious part of the
world may be laid to be, in believing and reporting,
with the greateft vehemence and aflurance, all reli-
gious miracles •, it is to be obferved, that this pow-
erful bias, whereby they are fwayed, always leans
ftrongly tovi^ards thofe miracles, that feem to fa-
vour and fupport that fcheme of religion, to which
a man is already devoted ; and is rather a ftrong
bar againfl the belief of thofe other miracles, that
would juftify another, or a contrary fet of princi-
ples. So that all religious miracles, without dillin-
clion, can never meet with equal reception.
But, in the matter of miracles, let the credulity
and fuperflition of the generality of mankind be
what it will, how can this abate our alTurance, fron^
human tellimony, in every kind of miracle ? To be
fure, the ilrangenefs of fuch events, and the prone-
ncfs that mankind have to entertain and propagate
reports of that nature, ought, by all means, to prct
ven^
Bect. IV. Chrifiiajt Revelation, 251
Vent our being ralli and forward, and make us very
cautious and wary how we admit the truth of any
miracle. But, as every miracle oftcred to our be-
lief, mu ft be of fuch a determined nature, muft have
its own feparate exillence, and be attended with its
own particular circumftances, upon which alone its
credit, or our affurance of its exiilence, mufl be
founded ; if with circumfped:ion and exadnefs we
enter into the examination of any miracle, and upon
a fair and impartial view of its nature, and of all its
circumftances thoroughly canVafTed, we clearly per-
ceive its credibility, or that, according to all the
laws of good arguing in fuch cafes, it is a proper
obje6t of human belief; it is impoffible for me to i*
magine^ what can here, in the leaft, diminifh our
belief, or prevent our having full alTurance, as to the
truth and reality of fuch a miracle. No doubt,
whilfl we are examining into the truth of a miracle,
if we carry along with us our apprehenfions, con-
cerning the propenfity of mankind to the extraordi-
nary and marvellous, and that many falfe miracles
have been impofed upon the world ; and if, without
regarding thofe apprehenfions, only as cautions to
prevent our being forward and inconfiderate, and to
engage us to keep a ftrid: guard, that nothing may
be admitted but upon ftridt and rigorous inquiry,
we fuffer them to hang a bias upon our minds,
whereby we are led to apprehend things, not in
their own, but in a falfe light ; in this caie, indeed,
the miracle may appear to us as a forgery, and come
therefore to be rejeded. But this manifeflly arifes
from our miftaking things, or our not perceiving
them as they really are, and our fuffeiing our pre*
judices to pervert and miflead our judgment. Where-
as, I fay, whilft we carefully attend, only to the
hature of the miracle, and its particular circum-
fiances^
Izgi The Truth of the Sect. IV.
ftances, from which alone the real truth can be dif-
cerncd, as we are not here bialTed by any foreign
conlideration, there is nothing that can polTibly a-
bate or weaken our aifurance of- its exiltence. The
nature and circumftances of pafl fadls, are in them-
felves unalterable ; and, if we form oar judgment
upon them, our ^ITurance muft always be the fame,
fleady and uniform.
I am prone to think, that this propenfion in the
bulk of mankind eafily to believe prodigies and mi-
racles, takes its rife from a prior difpofition in hu-
man nature, whereby we are led to believe the ex-
iilence of fuperior Beings, who concern themfelves
with mankind, and interpofe in human affairs. For
where people are of opinion, there is no God, or no
Providence, or that this complexion of things,
whofe adions are all fatally produced by necelTary,
immutable laws, is God ; one muft conceive a mi-
racle abfolutely impofTible. Now this difpofition,
which makes it fo eafy for us to believe the ex-
iftence of fuperior Beings, from whence that other
propenfion towards the belief of miracles is derived,
has, in facl, led mankind into the belief of a great
number of falfe deities. And, as from this propen-
fity of mankind to acknowledge fuperior Beings,
and their having been thereupon betrayed into the
belief of a multiplicity of falfe gods ; no man can
argue, that our alfurance concerning the being and
perfections of the true God, muft be mightily im-
paired ; fo, as little can it be pretended, that our af-
lurance as to any kind of miracle muft be extreme-
ly diminilhed, becaufe the generality of mankind, or
the fuperftitious part of our fpecies, have a ftrong
propenfion to believe miracles, and, in numberlefs
inftances, have been grofsly impofed upon. Every
truth and every matter of fad, as I have often ob-
fervedj
(C
Sect. IV. Chrijiian 'Revelation, 293
ferved, being fupported, each by its own proper e-
vidence, which, independently of us, and of our
prejudices, is, in itfelf, always fixed and unchange-
able, our affurance grounded on that evidence can
fuffer no diminution.
In the next place, we are told ; '* It forms a very
" flrong prefumption againft all fupernatural and
" miraculous relations, that they are always found
chiefly to abound amongft ignorant and barbarous
nations (j)." And what are thofe miraculous re-
lations ? Why truly, they are '' Battles, revolutions,
'^ peftilences, famines, and deaths; which (fays the
'' Gentleman) in the firft hiftories of all nations,
" are never the effects of thofe natural caufes, which
" we experience ; but are always regarded as fuper-
" natural events." So that " Prodigies, omens^
'' oracles, judgments, quite obfcure and overfhadow
" the few natural events that are intermingled with
''• them (^)." Whether thefe obfervations of the
Gentleman are well founded, or how far he may be
pleafed to allow Providence to interpofe in bringing
about and direding fuch events, it does not concern
my argument to inquire. I would only here ob-
ferve, that whatever has been, or may be, the pro-
penfity of the bulk of mankind to afcribe battles,
revolutions, peililences, famines, and deaths, to an
extraordinary interpofition of Providence, or of fu-
perior Beings ; it is impoflible, as I have already ex-
plained, that this can, in any degree, lelTen ouralfu--
ranee from human teilimony, in every kind of mi-
racle. Nor does the Gentlennan here allcdge, that
thofe events, mentioned, as he fays, under fuch a
notion, in the firil hiftories of all nations, are mere
forgery; in themfelves they are true and certain ;
he only condemns people's opinions in fuch cafes, or
he
(i) P. 186. [t] P. 187.
294 ^^^ Truth of the SEct. IV.
he blames thofe ignorant and barbarous nations for
regarding fuch events as fupernatural or miraculous.
" For (lays he^ as we advance nearer the inlighten-
'^ ed ages of fcience and knowledge, we foon learn
*^ that there is nothing myfterious or fupernatural
" in the cafe, but that all proceeds from the ufual
*' propenfity of mankind towards the marvellous
" and extraordinary/' So that the world, now in-
lightened, no longer follow the propenfion of their
nature, and attribute battles^ revolutions, peflilences,
famines, and deaths, to a particular interpofition of
Providence, but to the ellabliflied, or, as they call
them, the blind laws of Nature. And, as fuch e-
vents are flill happening, though not attended with
an opinion of their having in them any thing mira-
culous ; if it is not that he chufes to ftep afide, in
order to pafs a compliment upon the religion of his
country, I know not with what good fenfe or pro-
priety the Gentleman fubjoins the following refle*
d:ions :
'Tis ftrange, a judicious Reader is apt to fay,
upon the perufal of thefe wonderful Hiflorians^
" that fuch prodigious events never happen in our
" days. But 'tis nothing flrange, I. hope, that men
'* fhould lye in all ages. You mull: furely have feea
*' inftances enow of that frailty. You have your-
*' felf heard many fuch prodigious relations flatted,
" which, being treated with fcorn by all the wife
*' and judicious, have at lafl been abandoned, even
" by the vulgar. Be alTured, that thofe renowned
*' lyes, which have fpread and flourilhed to fuch a
" monftrous height, arofe from like beginnings 5
" but, being Town in a more proper foil, {hot up at
" laft into prodigies almoit equal to thofe which
*« they relate {u).'' The Author of this language
cannot
[u) P. 188.
Sect. IV. Ch7'ifAan 'Revelation* 295
cannot but know, how rudely it mufl grate upon
every Chriftian ear, and that the reproaching one's
religion in fo abufive a manner is very apt to pro-
voke human pafFions. But the religion of the blelTed
Jefiis^ which is here fo grofsly reviled, Qommands
all his Difciples to he courteous^ not rendering evil for
evil^ or railing for railings but^ contrarywife^ blejfing,
1 Ihall therefore only fay, no man that has not been
educated in BilUngfgate^ ought to ufurp the rhetoric
of thofe quarters ; it greatly miibecomes a Gentle-
man ; nor can the pure love of truth ever come to
exprefs itfelf in fo foul a dialed:. In Ihort, the reli-
gion of one's country, a religion that in the fullefl
and llrongefl manner, adopts and enforces all the
laws of righteoufnefs ; and which, in a courfe of
ftridt inquiry and cool reafoning, men of the fineft
parts and learning have examined and defended, has
certainly a juft claim to decent language and civil
treatment. Poflibly, after a decifive argument, that
manifeftly bears in it all the marks of fuperiority,
fome men may think themfelves intitled to brave"
their adverfary, and to bellow upon his baffled caufe
fome very coarfe epithets. But the Gentleman's
argument is none of this fort. He only tells us,
that he never, in his days, obferved any fuch expe-
riments in fufpending the laws of nature, as are faid
to have happened in the days of the Apoftks : And
upon this, forfooth, he would have us to refl: confi-
dent, that all the miracles then noifcd abroad, are
renowned lyes ! But how comes this Gentleman's ex-
perience to have fo dellrudive an influence over ^he
experience of other people, and the credit of their
telljmony ? A miracle is a very uncommon and un-
ufual event ; And, I am apt to think, that it is only
the lirangenefs or uncommonnefs of the thing, that
Xkc Gentleman .here makes a reafon againft its ex-
igence.
296 ^he Truth of the Sect. IV.
iftence. And is not this a manifeft breach of the
laws of good reafoning, nearly approaching to that
Ibrt of argument they call a begging the quefiion ? It
is certainly no more but the making an outward cir-
cumttance, or an external denomination, a conclu-
five argument againil the real exiftence of things.
A noble fupport for fo rude a charge ! But to
return :
The Gentleman having told us, that ignorant and
barbarous nations do impofe upon themfelves, in at-
tributing Ibme events to the agency of fuperior Be-
ings, which belong only to natural caufes •, (from
whence it is ridiculous to imagine, there is any the
lealt ground to fufpecl the truth of every miracle,)
he proceeds to inform us, that among fuch fort of
people, an Impoltor mufl prove very fuccefsful in
gaining credit to his delufions and forgeries. And,
to affure us of this, which needs but little proof, he
inftances in that impudent Impoftor Alexander^ whofe
life is writ by Lucian, So that becaufe of the frauds
and intrigres of Alexander^ the Gentleman would
have us to quei1:ion the miracles of Jefus Chrift,
And, in this view, might not one exped to fee the
delulions of that Impoftor, bearing fome fort of re-
femblance to the Gofpel-miracles, recommending
themfelves to our belief from their own nature, and
other credible circumifances ? Whether this be the
cafe, let the Reader judge.
Here is the miraculous event, upon which the
whole of Alexander^ credit is grounded. " This
^' infamous Impoftor having found means to raife
^' in people's minds an expedlation, that Mfculapius
^' and Apollo were foon to appear among them ; of
'' this th.e inhabitants of a little town, Q.'A\<zi^ Ahoniis-
" VVall^ came to be fo much perfuadcd, that they
^' fet about. the building of a temple for their fer-
" vice.
Sect. IV/ Chrijlian Revelation: 297
*' vice. Here, therefore, one morning, in one of his
" extatic iits, Alexander appears ahnoil Hark naked
" in the Forum^ tiie mod public and frequented part
'' of the town, toiling his hair, and uttering fome un-
" intelligible words^ but diitlnctly pronouncing jE-
^' fadaphfs and Apollo^ and congratulating to the
*' town, that they were [0 foon to have the god a-
" mong them. The noife of this uncommon event
'* haVing brought together almolt the whole town •,
'^ v/hen the Impotfor found himfelf thus attend-
^' ed, he makes off diredly to the temple that was
" a-buiiding, and there, linging the hymns of y^-
^' faclapius -diid Jpolloy^^nd inviting the god to ap-
** pear, he takes a vial, and out of the mud, at the
*' bottom of the ditch dug for the foundation, where
'^'fome water was lodged, brings up an egg; and
*' calling aloud. Now be bad got j^fculapius, he holds
** up to the view of all prefent a Serpent^ the fymbol
" of that god, taken out of the egg. The people
" are flruck with v;^onder : They adore the god,
" and felicitate his arrival. Some days after thisy
'' when the fame of the miracle bad filled the whole
" town with PapblagGnia'ns horn the country; feat-
" ing himfelf in a couch, in a drcfs fuited to the ho-
'' nour of the god, he lliows them a buge Serpens^
" quite tame and gentkj winding about liis neck,
'^ with its tail upon the ground, and' its head, ot a
" human fliape, coming from his bofom. So that
'* here again the people are greatly atf oniflied, and
'' count it a mighty miracle^ that the little ferpent,
^' in fo iliort a time, had grown up to fo va(i a bulk,
<^ had a human face, and was quite mild and tra^fla-
" blc." Thus it was that Jlexmder abufed the pco*
pic into a belief, that j^fculapius W2iS come among
them. And by this means having edabliihcd his
own credit (for that the god was in his keeping) he
Vol. t P p immediately
293 ^ The Truth of the Sect. IV.
immediately opens his oracle, and gives out his Re-
fponfes. And the fraud fprcads, and for many years
is continued.
Such, I fay, were the miracles upon vfhich. Alex-
ander founded his reputation, and procured credit to
his deluiions. And, without making any reflexions
upon the matter, 1 leave it to the Reader to judge,
whether, from this cafe of Alexander^ one's alTarance
from human teftimonv, in an v kind of miracle, mull
be extremely diminifhed. In my apprehenfion, the
tricks and impofitions of mere jugglers and fortune-
tellers, than whom this Impoifor was no better (and
indeed he was a mighty dealer in their ware) might
as well be adduced as inftanccs, whereby to Ihakc our
belief, or abate oiir alTurance in the miracles of the
Gofpel. 'Tis really furprifmg, how a Gentleman,
who cannot be infcnifible to decorum^ can fuiter him-
felf to bring in competition things fo abfolutely dif-
proportioned. And, whatever he means when he
tells us, " It does not always happen, tho' much to
^' be wifhed, that every Alexander meets with a Lu-
" cian^ ready to expofe and detect his impoftures {x\^^
he cannot but know, that akho' Lucian was engaged
in expoling, all he was able, the Chriitian revelation
to contempt and ridicule ; yet, however he fets up to
deride fome of the Chriitian doctrines,, he never once
goes about to difcredit the truth of any of the mira-
cles, or in the lead iniinuate, they are delufion and
impofture. Nay, one may learn from Lucian^ that
*' Chriftians were men of integrity and prudence, e-
" nemies to impoftors, and ready to expofe and de-
*' tedt their forgeries/' On which 'dcconut Alx^^nder
hated them mortally, and " laid his commands upon
" tlie people, if they would have the god propitious,
'' to
[x) ?. 90.
Sect. IV. Chn^ian Revelation. 299
*' to ilone them out of their towns (7).'' As there-
fore common ienfe, free of all fuperflition, cannot but
M^\{q Alexander'' s pretenfions, and laugh at his flo.
ry, as in itfelf abfolutely incredible, abllird and ridi-
culous : So here it is that the Gentleman's obferva-
tion is mighty jull and proper ; " Fools are prone
*' to believe, and induilrious to propagate the delu-
" fion -J while the wife and learned c're contented,
^' in general, to deride its abfurdity, without in-
" forming themfelves of the particular fac^s by which
'' it maybe diftinaiy refuted (z)." TJiis, I fay, pre -
cifely fuits the cafe of Alexander, But what abfurdity
have the wife and learned to deride in this event that
happened to the Apo ftle Paul?
And when Paul had gathered a bundle of Jlicks^ and
laid them en the fire^ there came a viper out cf the
heat^ and faftened on his hand. And when the Barba-
rians faw the venomous beafi hang on his hand, they
[aid among themfelves ; No doubt this man is a murderer^
whcm^ tho* he hath efcaped the fea^ yet vengeance fuf-
fereth not to live. And he fiock off the beaft into the
fire, and felt no harm. Hozvbeity they looked zvhen he
ftoould have fwollen^ or fallen dozvn dead fuddenly :
Bitty after they had looked a great while, and faw no
harm come lo him, they changed their minds ^ and fatd,
that he was a god (a). Kad luch an event, in itfcif
neither
yyj 'E'Tei cPl TTOXKot rwv v>iv t^nvrcoVj oxrcrs^ K/ ix. fxi^yic /Sa-
B-eta.^ cLvatpipovTit;, avpi^avro tir avTov^ ^ y-'-^'^i^ oVo/ ET/ziK-^y
traTpoi y]7C(.v^ ^ h tcu; ttoki^iv i.-ri.(po)fiaro yj'Ay.x ^; Trotcrcc ^.ay-
Ktyuv^ a^iwv iumTrKyja^ott Kf Xptviavcov rov JIcvtov' oi ttim
yeiv^ eiyi 'iytK-dijiv /A£c-j i)(eiv rov Qiov* Lucian. Pfeudomant.
p. 762^.
(c) P. 188. {a) Ads xxviii. 3.
3 00 The Truth of the Sect. IV,
neither abfard nor incredible, come into the manage-
ment of an Alexander, who knew the devotion of
mankind to ^EJcuIdpius, and was therefore watching
an opportunity to take the advant.'.ge of that paflion,
with what eafc and fafety, even at Jlbens itfelf, a-
midil the Philofophers of that renowned mart of
learning, would he have raifed his reputation, and
fet up his Oracles? Inilead of ihaking off the beaft
into the fire, the god would have been preferved, a
temple built for Atfculaphts, the fame of liis Oracles
would have filled the world ; nor would a .Lucian
have had it in his power to difcredit the in:ipoiture.
Nay rather, upon the principles then pi'evailing a-
mong mankind, Lucian might have left Epicurus, znd
become one of its moil zealous votaries. But I am
wandering from my fubjedf :
I am here only concerned to obferve, the pronc-
nefs of the bulk of mankind, or of the fuperflitious
part of our fpecies, to believe things extraordinary
and miraculous, wherein they have been often mif-
taken, or impofed npon, i? no reafon why we (hould
abate our all u ranee in the miracles of the Gofpel,
whofe authority, like that of all other matters of fadt,
mull: wholly reil upon their own proper evidence,
independently of our paflions and prejudices.
But the Gentleman ^oes on, and mentions another
reafon, which, he fays, diminidies the authority of
mir-icles. The reafon is this: '' There is (fays- he)
^' no teltimpny for any miracles, even thofe which
" have not, been exprefsiy dete<^f ed, .that is not oppo-
" fed by an infinite number of witnelTes (i').'' His
meaning is, *' As all religions, how ditFerent and con-
*' tradidory foevcr, do, in his opinion, pretend, each
" of them to be fiipported by its own particular fet
** of miracles 5 fo thofe miracles tl;jat fupport any par-
** ticular
{i) P. !9Q.
Sect. IV. Chriftlan Revelation, 301
*' ticular fyftem of religion, mud be underftood to
" be contradicled by all thofe other miracles, that
, " fnpport all the other and contrary lyflems. So
" that, for inftance, the miracles of the Gofpel, that
" would juflify the Chriiiian religion, are oppofed,
'' and have their credit deilroyed, by an infinite
'' number of witnelTes, namely, all the other mi-
" racles that fiipporc all the other different and con-
'' trary religions among mankind." This, I fuppofe,
is the Gentleman's reafoning, which, he is afraid, may
appear over fubtile and refined. But the argument
is abundantly obvious. And, in order to prove its
flrength, let all the other miracles, upon which all
the other different and contrary religions are efta-
bliflied, be colle^ed together, and fairly balanced
with thofe of the Gofpel.
Here, I hope, the Gentleman is a little more
confcionable than to propofe, that we fliould fettle
the matter by bare numbers, or give the preference
immediately to that lide, upon which may (land
the higheil computation in figures. . I would fain
think, he will judge it highly reafonable, that ha-
ving firfl carefully examined into the feveral reli-
gions, that (land in competition ; how far their
particular doctrines are confiftent with the nature
and perfedions of God, and arc of* confequence to
the good and happinefs of mankind ; or whether
they are capable of receiving any fort of counte-
nance from heaven -, we ihould then impartially con-
fider the nature and circumilances of thofe miracles,
whereby each fyflem of religion pretends to be fup-
ported; how far they are in their own nature cre-
dible, and with what degrees of evidence they are
attended, and recommend themfelves to the belief
of mankind. If the Gentleman will xondefcend to
debate the qucilion in this method, I am in no paiii
for
302 The Truth of the Sect. IV.
for the Chriflian revelation. Nay,' if the qneflion
niuli: needs be determined by bare numbers in com-
piiting miracles, I am willing herein likewife to join
ilfae with him.
And I would beg to be informed ; where is that
infinite number of witneiTes, or of other miracles,
that iiand oppofed to thofc of the Gofpel I Why, the
Gentleman tells us, that the rdigions .of antient
Rome J of 'Turkey^ of Sia?n^ and of China^ do all of
them abound in miracles (c). Upon w^hich, I can-
not but obferve in general, that an innocent
well-meaning Reader, being told, that thofe differ-
ent religions, as well as the Chriflian, abound in
miracles, may be apt to exped:, that, among the
miracles of thofe religions, he will meet with num-
berlefs initances, wherein the blind, the deaf, the
lame, all manner of difeafed perlbns were cured, and
the dead raifed to life again. But as herein our
Free-thinkers cannot but know, a man's expeda-
tions mufl be greatly diflippointed ; Is it fair in
thofe Gentlemen, who hate to fee mankind mified,to
tantalize and abufe honeft- hearted people after this
manner? As for the religion of Siam and of China^
I confefs, I know not what they are, or upon what
miracles they are founded. Nor have we any fuch
correfpondence with thofe diftant parts of the world,
as can afford us full and certain information con-
cerning thofe articles. However,
They tell us, that the religion of the people of
Siam^ confifts in worfhipping and imitating the life
of their God Sonwwna-Codom^ who having paft thro'
a long fucccfTion of tranfmigrations, came at length
from a man to be transformed into a god. This is
their refigion. But I am not aware, upon what
miracles they ground it. Perhaps, when the Gen-
tleman
(c) P. 191.
Sect. IV. Chrifiian Revelation. 303
tlemah comes to particulars, and to oppofc the mi-
racles of this rehgion, to thofe of the Gofpel, he
may be pleafed to inform us, that after Somr/ionok-
hodom^ (for fo he is hkevvife called) " came to be
'' fenfible of his being a god, having one day a pa-
" fionate defire of manifefling his divinity to the
'' world, by fome extraordinary miracle, he immedi-
" ately found himfelf mounted up into the air,
" feated on a throne, which had llarted out of the
/' earth where he flood, all fparkling with'gold and
" precious ftones ; Upon which, the Angels forth -
" with defcending from heaven, paid him the ho-
'' nours and adorations due to him. " What other
miracles, in the religion of the Siamefe^ the Gentlemaa
may think, proper to mention, I knov/ not 3 but
this, raethinks, is a very fundamental one.
As to the people of China : It is faid, that Confu-
cius is the Author or Reviver of their philofophy or
religion, and a particular objed: of their worfliip.
But I have not heard, that this Philofopher either
wrought, or pretended to work miracles, upon,
which to eflablifli his own million, or the truth of
his doclrines ; which he does not alledge, he had
from heaven, but from the records of fome wife
Princes and Legiilators of former ages. I confefs,
that, in the Annals of this nation, which, by the by,
have little credit among the Cbinefe themfelves, there
are a great many very extraordinary things reported;
But they feem not to have any relation to the efta-
blifnment of any fort of religion. But, if the Gentle-
man Vv ill force them into his fervice, they are fuch
as thele ; Ho^ft^ the mother of Fohi their firfl
King, and who civilized that people, " having ac-
'' cidentally trod in the footfteps of a Giant, and
" being environed with the rain -bow, fne concei-
" ved her fon, who had the head of a man, and the
'' body
304 'The Truth of the Sect. IV.
*' body of a ferpent." There are^ however, among
the Chinefe^ two other feds of rehgion beiides that
of Confucius. Of one of thofe feels, Lao Kiun^ a
Philofopher contemporary with Confucius^ was the
founder. But what miracles he was the Author of^
I am altogether ignorant. Fo;*, I dare fay, the
Gentleman will not pretend, that what his Difciples
report, concerning his being, as fome fay, eighty-
one years, or, as others fay, " forty years in his
'^ mother's womb, and his coming into the world
" through her fide, which occafioned her death,"
is a miracle to be placed to his account; The other
feci was introduced into China fome hundreds of
years after the two former. It came from the Indies^
and the Author of it is the god Fo^ the great object
of their religious worlhip. Of this god they tell us,
that hardly was he feparated from his mother's
womb, through her fide too, at the expence of her
life, but he flood upright, and mcafuring exaclly
feven paces, he pointed with one hand to the hea-
vens, and with the other to the earth, diifindly
pronouncing thefe words, " There is none but my-
" felf in the heaven, or on the earth, that ought
" to be adored/' Such are the wonderful things
that are reported concerning the founders of thofe
two feels of religion in China. But the truth is, as
I have already faid, we can very little depend upon
the reports we have concerning -thofe unknown
parts of the world. So that leaving the miracles of
the religions of Siam and of 61?/;/^, till the Gentleman
Ihall be pleafed to let us know, vi'hat are the parti-
culars he would ingline to infid upon, whereby
one's alTurance in the miracles of the Gofpel may be
diminifhed ; 1 fliall proceed to confider, hovir far the
other religions of antient Rome^ and of Turkey^ with
which
Sect. IV. Chrijiian Reveldtion. 305
v/hich we are much better acquainted, can be under-
ftood to anfwer his purpofe.
And what are thole miracles that fo much abound
in the religion of antient Rome? It would have been
highly acceptable, had the Gentleman not relied in
generals, but exprefsly told us, what particular mi-
racles he would here oppofe to thofe of the Gofpel.
For my part^ if, among his miracles, he does not
count the ancile^ the facred Ihield, which came
down, it is faid, to Numa from heaven, and in me-
mory of which they kept an yearly feilival ; the
only miracle 1 know of, upon which the religion of
antient Rome was originally founded, is Numa's, in-
tercourfe with the goddefs jEgeria. Bur, alas ! how-
ever the herd of the people of that age were aife^ed
with fach miracles, wife men faw into the artifice
{d) ; and now efpecially, it is well underftdod, that
as there never were in the univerfe any fuch beings
as the goddefs ^geria^ thofe miracles could be only
the contrivance of Statefmen and Politicians. There
were indeed many events, fome of them beyond all
credibility, which the Romans regarded as omens
and prodigies : But all the concern their religion had
with fuch events, was only to prefcribe what parti-
cular rites iliould be obferved in expiating thofe pro-
digies, and in appealing thegods. Nor can itentef
into any man's head to imagine, that they refted the
truth of their religion, or the certainty of its having
Gome from heaven, upon the raining of iieih, or of
blood, or of Hones, upon a covin's fpeaking, or
bringing forth a colt inftead of a calf, and fuch other
ftrange events real and pietended. But befides thofe
prodigies, which, with the failing of people's credulity^
came to fail in their credit and to be neglected (^) ; there
were other events, which the Romans did like wife
Vol. I. Q^q confidet
U) Liv, lib. I. § 19. ie) Id. lib. 43. § 181
3o6 T^he Truth of the Sect. IV.
confider as miracles, and which, it may be appre-
hended, ferved to alTure them of the divinity of their
rehgion. And, as the Gentleman is pleafed to oppofe
the Popiili as well as the Heathen miracles to thofc
of the Gofpel ; and the Heathen worffiip and cere-
monies fcem, in a great meafure, to be preferved and
continued in the Popiih ; I Ihall here, as I go along in
obferving fome particulars relating to the religion of
antient Rome^ take notice of what may appear cor-
refpondent in the religion of modern Rome ; by
which means, the Reader may be helped to a fuller
view of the real value of our Popiih miracles.
In Numah inftitutions there were no images of
the gods fet up in their temples to be worfhipped or
adored by the people. To fhape and failiion the
gods, and thus to worfliip them, that wife Prince
judged highly abfurd, and quite unfuitable to the na-
ture and dignity of divine Beings. And this wife
conftitution was religioufly obferved, 2s Plutarch xq-
ports, for the fpace of an hundred and feventy
years (/). But human nature always aifecling fome
fenfible objeds of worfhip, and defigning men
finding their interefl in flattering the fuperllitious
paflions of mankind ; images were introduced, and
once introduced, they foon came to be miraculous,
iliewing the refidence of the divinity they reprefented,
in complaining of what they found offenfive {g) ;
or, in exprefling their approbation of what to them
was agreeable ; or in portending the approach of fome
public
(f) Plut. in Num. p. 65.
{^) The ftory of the murder of Servius Tullius is well known.
This is the language of his image:
— - Vultus abfcondite noftros.
Ne natte videant ora nefanda me^.
Ovid. Fall. 1.6. § 615.
Nee
Sect. IV". Chrijltan Revelation, ' i^oj
public calamity, by their weeping, or their falling
into a fvveat, or their dropping with blood {h) :
And what is fully as wonderful, they had likewife
among them fome images, not made by mortal
hands, but come down immediately ixoxvijupter (z).
Events abundantly miraculous! And the Gentleman
may tell the world, whether thefe are the miracles
which he would compare with thofe of the Go-
fpel.
Certain it is, that the church of Rome^ imi-
tating, one fhould think, the Heathen, or meaning
to fhow, that the images of Chrillian Saints are not
inferior to the images of Heathen gods, have a great
many miraculous images, that have been obferved
likewife
Nee minus voluntarius Junonis in urbem nqflram tranfitus.
Captis a Furio Camillo Veils, milites julTu Imperatoris fimula-
crum Junonis Monetae, in urbem Halatuii, fede fua movere co-
nabantur. Quorum ab uno per jocum interrogata dea, an Ro-
mam migrare vellet, Velle fe rej'pondit. Hac voce audita, lufus in
admiratipnem verfus eft. Jamque non fimulacrum, fed ipfam
coelo Junonem petitam portare fe credentes, Isti in ea parte
montis Aventini, in qua nunc templum ejus cernimus, colioca-
verunt. Val. Max. 1. i. cap. 8.
Having told us, that the image of Fortune is iaid to have fpoke
twice to this purpofe ; ^io(^iKet (j-n 3-£o-/xw yvvcfjy.a:, h^oxoLT^ \
Plutarch, as a Philofopher, is of opinion, that 'tis impoflible for
any image to fpeak ; but he reckons it very poffible for images
to fvveat, to weep, and to flied blood. In Coriolan. p. 232.
{h) Cumis in arce Apollo triduum ac tres nodes lacrimavit.
Liv. lib. 43. § 13.
Coeleftes minae territabant, quum humore coutinuo Fumanus
Apollo fudaret. Flor. 1. 2. cap. 8.
Signa Lanuvii ad Junonis fofpit^e craore manavere. Liv. lib.
(i^ A'-JTO ^h TO CLyOLK/JLCL J^tOTTlrUj 0)<: K^yMTlV VTi ry]v
dy^f>Q^i¥>K' tZto Si TTOLKOii juh i^ MPcd'j KXTivi'xpnY'Xi hoyo^.
Herod. 1. i. 35.
An
joS Tfe Truth of the Sect. IV,
like wife to complain (/:), to exprcfs thernfelves
pleafecj (/) ; to weep, to be in a fweat, and to flied
blood (jn) ; Nor are they without their images of
no human compoiition, but of heavenly origi-
nal («). And fuch miracles, with other articles,
they make the ground upon which they go about,
in general, to prove the divinity of their Chriilian
religion, and, in particular, to juflify the worlliip-
ping of Saints, and the a,doration of their images (^).
So
An image of Minerva, as well as ttiis of the mother of th^
gods, came likevvife from heaven ; beforc which a gold lamp
burning day and night, once filled with oil, wanted no fupply
all the year round. Paufan. lib. i. cap. 26,
[k) Un religieux de cette Abbage (a Dijon) faifant un foir fa
priere devant fe crucifix, la ftatue de Jefus Chrift, qui y etoit at-
tachee, iui parla & lui dit : '* Mon bien aime frere, couvre
** moi, afin que je ne voye pas les iniquitez de mon peuple.
Trompr. desPretr. torn. i. p. 27.
(/) Feruntur et alise facratiffimcE Virginis imagines, quas varia
miracula ediderunt. In particular : Imaginem fanflae Marise
cuilodem ecclefias allccutam, et Alexii iingularem pietatem com-
HiendafTe. Durant. de rit. Ec, Cath. lib. i. cap. 5. vid. Breviar.
Feft. Mart. 7. & Jul. 17.
(r/) In the cathedral church at Lucca, there is a crucifix,
which is obferved frequently to weep, to fpeak, and to bleed.
And, iri honour of thi? miraculous crucifix, they have ftamped a
piece of money, which they impioufly call Jefus Chrift, and
thereby expofe tliis bleiTed name to be continually profaned and
blafphemed. Trompr. des Pretr. tom. i. p. 156.
Cum Judreus imaginem crucifixi contumeliofe verberafTet,
rnox fanguinis e vulneribus copiofe fufus et fparfus ell. Durant.
de rit. lib. i. cap. 6.
(k) Exrat et alia Chr;ili Salvatoris imago Romae, in facello five
oracoria S. Laurcnti',qua? Grsece oL'vi'foTTomTo^^ i*^ cl^j ^^^ manu
hominis fada, dicitur. Id. ibid. cap. 5.
'i hey have from heaven many images of the Virgin. And
thoy tell us of an image of hers, before which a candle burns for
ijiiany monrhs without wafting. Id. ibid.
{0) Nous adcrons les images des Saints d'une adoration re-
fpec^yivp au 3aint que I'image nous reprefente, Les Raif. de 1-
Offie,
Sect. IV. Chriflian Revelaticm. 309
So that here, indeed, there is a plain competition.
And, as the miraculous images of Pagan and Popi fa
Rome fcem both of them of the fame nature, and to
be fupported by equal degrees of evidence, they
cannot but itand or fall together ; unlefs, perhaps,
thofe of the church of Rorae have it otherwife in
their power to fatisfy the impartial world, that their
miraculous images are certain and real, whilll thofe
of the Heathen are deceit and impoilure.
But as mankind, having once forfaken the paths
of truth, can meet v/ith no bounds to reftrain their
wandering, but go llill on in endlefs and iniinite de-
viations ; fo Numa having admitted a pluraUty of
gods, the Remans went on increafijig the number;
which, not to mention other motives, their religious
policy, in what they called the evocation of the ene-
mies gods, feems to have made indifpenfibly necefla-
ry (/>). In fliort, not only the public Hate in peace
and war, but private families, every particular clafs
of men, all individuals at home and abroad, by land
and fea, in their ferious ailiairs, in their diverfions,
in their virtues and vices, in health and ficknefs,
when fafe and in danger, in all circumilances of life,
had their particular gods, to whom they might ad-
drefs themfelves as their fpecial guardians and pro-
tectors. Nay, as if the men of thofe days liad been
afraid of burdening any particular god vv'ith too
piuch bulinefs, they parcelled out the. human body
among
Offic. & Cerem. Sec. par Villetr. p. 87. In the preceeciing page,
this Gentleman informs lis that^ Notre Sauveur eft peint couronne
d^un folielde rayons, fymbole de fa divinite : Car il n'y a crea-
ture au monde qui approche de la divinite que le foliel. And if
the fun thus reprefents ths Deity ; why is not that luminary vvor-
fiiipped in the church of Rome, with this relative adoration ?
The wooden images, oc canvafs-pi^lures reprelenting their SaintSj
have not fo good, they can Ifcve no better title,
[p) Macrob. Saturnal. lib. iii. tap. 9.
3IO The Truth of the Sect. IV.
among their deities, and allotted fuch a particular
member of the body to the care of fuch a particular
god, and fuch another particular m.ember to the care
of another (^). And amidfl fo much fuperftition,
amidCl this unbounded wildnefs of religious fancy,
one may eafily conceive a world of temples and i-
mages mud have been eredted. It being, however,
impollible to have a temple with its proper fervice,
for every particular deity ; befides, their fetting up
different altars for diiferent gods in the fame temple
dedicated to another god, thereby perhaps meaning
to exprefs the friendly fociety among the gods, or
pofTibly to gratify fome fanciful conceit of their
own ) they not only affociatcd fo many gods toge-
ther, and dedicated a common temple, or a common
altar to their honour (r), wherein their feveral ima-
ges were placed ; but they ereded Pantheons^ tem-
ples confecrated to all the gods, and furnifhed with
a great number of images, having torches and in-
cenfe, as in other temples, upon their altars. Nor is
it to be doubted but their images were fet off and
enriched w*ith the greatefl profufion of drefs and or-
nament, as one may judge from the image of Jupiter^
v/hofe garb and apparel, impioufly robbed by Diany-
fills the Tyrant, was to the value of eighty-five ta-
lents of gold (j). And as they never failed to em-
ploy a great many ceremonies and a folemn form of
words, in building or dedicating their temples and
altars {t) ; lb they were in ufe by yearly feftivals to
celebrate the dedication of fbme of them {u). But
the Heathen had the altars and images of their gods,
not
\q) Celf. apud Orig. lib. viii. p. 416.
(>•) Paufan. lib. i. cap. 34.
[i) ^^Han. Var. hill. lib. i, cap. 20.,
(/) Tacit, hill. lib. iv. § 53. P-
iu) Ovid. Fad. lib. i. ver. 289,
Sect. IV. Chrijllan Revelation. 3 1 1
not only in their temples, but in their houfes (;^) ;
in their llreets.(>') ; by the highways (2) ; on moun-
tains {ji) ; and every where all over the country :
And as almoft every fpot of ground was thus fur-
nifhed with gods, fo, wherefoever they met them,
or came to have them in their view, in the high-
ways, and every where elfe, they were fure to pay
them their devotion {h). And after fuch a manner
have
{x) i^tque adorna ut rem divinam faclam, cam intro advenero,
Laribus familiaribus, cum auxerunt noftram familiam.
Plaut. in Rud. aft. iv. fc. 6.
At egcf Deos Penates hinc falutatum domum divortor.
Terent. in Phorm. adl. i. fc. 5.
(jy) Ta cTe T« A/oc ^ tolvto. cvtol iv vvrai^^w — Ey /uLicrco
MycwK ccycUhjuoLrcc iTreipyacrjuivoi. Paufan. lib. ii. cap. 2, 3.
(zj Termine, five lapis, five ea defoffus in agro
Stipes, ab antiquis fic quoque numen habes.
Ovid. Fall. lib. ii. ver. 641.
A^^yivccfoii; oi ^ \z,ai ttokiq)^ iv role Syj/i/cti;^ ^ kqltcI rac oj"^^
^looy hiv lifoi, Xf yj^oiodv ^ ocyJ^jiuv TCi(pot. Paufan. 1. i. c. 29.
(^) A^yivocfoi; cTe ra ofn ^ ^iojv dyakjUdTcc '/^«.
Id. 1. i. c. 32,
[i] Ipfe ducem dederat, cum quo dum pafcua cuftos,
Ecce lacu medio facrorum nigra favillis
Ara vetus ftabat, tremulis circundata cannis,
Prccftitibus Maize Laribus videre calendsa
Aram conftitui, fignaque parva deum.
Caufa tamen pofiti fuerat cognomiais iflis.
Quod prasftant oculis omnia tuta fuis.
Stant quoque pro nobis, et prsefunt mG?nibus urbia
Et funt prsefentes, auxiliumque ferunt.
At canis ante pedes, faxo fabricatus eodem,
Stabat ; quae ftandi cum Lare caufa fuit ?
Servat uterque domum, doaiino quoque fidus uterque :
Compita grata deo : Compita grata cani.
Ovid. Faft. lib. v. ver. 129.
Reftitit et parvo, faveas mihi, murmure dixit
S)hx meus ; et fimili, faveas mihi, murmure dixi.
Ovid. Met. lib. vi. ver. 325
312 The Truth of the Sect. IV*
•>
have matters been managed in the church of Rome^
that one cannot well difcern, how far they have re-
ceded from the religious inititutions of their Pagan
anceftors.
They have already admitted arid canonized a great
multitude of Saints, whom they regard as the pa-
trons and protectors of nations, of cities^ of flimihes,
and of particular perfons, in all their various circum-
itances : And, as it may ferve their purpofes, they
are ilill taking the opportunity to canonize others ;
fo that no bounds can be ^Qt to thcTeligious obje(!ts
of their worfliip. Every where they have particu-
lar churches dedicated to particular S'aints, in.which,
belides that of the tutelar Saint, they have other al-
tars for other Saints. Some Saints, likewife, they
have aiTociated together, to whom one common
church is facred. And the Rotonda^ a church in
Rome^ the Heathen Pantheon^ formerly confecrated
to Jove and all the gods, now ftands re-confecrated
to, the bleffed Virgin and all the Saints (c). In all
which churches they have likewife their facred i-
mages, with their proper altars lighted with tapers,
and fmoaking v/ith incenfe (^d). Nor, in the rich
liefs of their drefs and ornaments, can fome of the
images of the church of Rome^ be counted inferior to
thofe of the Heathen. The Madonna of Loretto^
in
[c] Templum illud (Pantheon) daemonibus dicatum, Bonifa-
cius IV. Pontifex in honorem B. Virginis, omniumque Martyrum,
feliciter confecravit, Durant. de ritlb. lib. i. cap. 24.
[d) It is the doftrine of Popifh: Rome, that the burning of
incenfe drives away daemons effeflually : Suffitus, feu turificatio
sd fugandcs daemones efficax eft. Id. ibid. cap. 9. But Pagan
Rome taught the contrary, and were perfuaded, that by the
fteams of incenfe their deities and daemons were highly feafted,
and ftrongly allured :
lllic plurima naribus duces thura. Hor. od. i. lib. iv.
Vid. Porph. de abft. hb. ii.
Sect. IV". Chriftian Revelation. 313
in p-irciciilar, an image of wood of about four feet
and an half high, its face frightfully black, and its
body all over worm-eaten, by which they mean to
reprefenc the Virgin Mi^?r)', is. always magnificently
drefTed our, and is poffcITcd of a wardrobe of im-
inenfe value (^). In the dedication of their churches
Vol. I. R r and
[e] Mr. D'Emlliane happened to be prefent at the undreinng
of this image, in order to its change of habit for Sunday. His
account of this extravagant piece of fuperliition is abundan.ly
curious. He then tells us of the fplendor of its drefs, and the
£reatnefs of its riches.
On la revetit d'un habit vcrd fextremement riche. C etoit un
ouvrage a fleurs, furun fond d'or. Le voile qu'on lui mit fur la
tete, etoit encore plus precieux ; car outre qu' il etoit de la merae
etoiFe, il etoit tout feme de grofies perle'- fines : Apres quoi on
lui mit fur la tete une couronne d'or, phargee de pierres preci-
eufes d' un prix ineftimable. On lui mit enfuite fon collier, fes
pendans d' oreilles, et fes braceletes de diaman:-, et plufieurs
groffes chalnes d' or au col, ou etoient attachez un grand nombre,
de coeurs, et de medailles d' or, qui font des prefens que des
Keines et des Princefies Catholiques y ont envoyez par devotion,
pour temoigner qu' elles vouloient etre efclaves de cette lUtue.
Tout.r ornement de I'autel etoit egalement fomptueux et mag-
nifique. Ce n' etoit que vafeb, baflins, lampes, et chandeliers
d'or et d' argent enrichis de pierreries. Tout ceci, a la faveur.
d' une grande quantite de cierges qui y brulent jour et nuit, ren-
doit un eclat dont la beaute raviffoit V ame par les yeux.
Les perfonnes riches font des grands prefens a la ftatue de bois
de la Vierge, qui eft appellee fans aiicune addition ou modifica-
tion la Sainte Vierge de Lorette. lis lui donnent des colliers, et
des bracelets de perles, de diamans, des cceisrs d'or, des me-
dailles, QQii chandeliers, des lampes, et de^ tableaux en relief
d'or et d' argent, d' une grandeur et pefanteur prodigieuf'e. Plu-
fieurs lui envoyent des -inneaux, et de tres-prccieux joyaux pour
r epoufer. Elle a plus de cinquante robb-s d" un prix inellima-
ble, fans celles que l' on defait tous les jours au profit de Pretre%
lorfqu' elles lui ont un pea fervi. De forte qu" elle eft anjourd'-
hui la plus riche catin de T univers, et le morceaux de boisy le
plus richement pare qu' il y ait dans le monde. C eft a cette
ftatue que furcnt adrefiees ces Liranies fi fameufes, et ft fort en
ufage dans 1' eglife de Rome, que Ton appelle communement,
ies Litanies de ia Vierges, ou bien, les Litanies de notre Dame de
LcrettSj
314 ^^'^ Truth of the Sect. IV.
and altars, bcddc many other ceremonies To fenfelefs
znd extravagant, that only the wild caprice of fuper-
ilition could fuggetl them, they employ a confider-
able quantity of holy water in walking or fprinkling
the altar and walls of the church ; at the fame time,
as if the devil were in adual poiTeilion of every pare
of God's creation, exorcifmg the materials of which
church and altar are built (/). And from their Bre-
viary
Lorette, ou elle eft appellee Reine des Anges, Mere de la Grace
divine, Porte du ciel. Aide des Chretiens, Refuge des pecheurs,
&c. Tous ces precieux ornemens, et ces beaux titres n' em-
pechent pourtant pas les vers de faire leur office. Hill, des
Tromp. desPretr. torn. i. p. 223.
To this image of the Queen of heaven (fo they blafpheme)
among the Papifls, tLe Reader may poffibly think, that the i-
mag3 of Jupiter the King of heaven (fo they blafpheme) among
the Heathen, is not an improper match : KaS-f^era/ /Av ih 0
Stoi; iy ^pova )(_fiV(T'ti TnTTomjjLiyo^ e>c iKic^oLvroX' retpayoc ol ivri'
v.eirdj 01 t;" xi(pocKii, juiyjf/.yi/j.ivo^ iKaiac KKoovat;. tv yXv &h t>7
Si^ioL oifii N/)tMJ' £^ iKic^avrot; x^ r.iy.vTYij ^ y^Pva'ii^ raiviiv n
rw axyiTrlfCi) Karjuuiyo; is:iv 0 cf.iroQ. ^fva-^dt Kj rci vTrooviiAScrct
ru ^ico, }c ifxccTicv uxravTOoi; es"/. to al Iuoltio loidioL n ^
rcov dv^uv TO. Kf'iya t^hifAniTroiYiyJiycL, yt. K. Paufan. 1. vm. c. II.
This image or ftatue was the work of Phidias, who, after he
had finiftied it, befeKcliing Jove to grant fome teftimony of his
approbation, immediately it thundered, and the thunder llruck
the pavement of the temple. Whether the Popifh image can
pretend to any fuch tellimony in its favour, I know not : But the
houfe where itftands and is worfliipped, is, by far more miracu-
lous. It is, they fay, the very houfe where the Angel Gabriel
found the Virgin Mary, when he delivered to her his meflage
from heaven, and where Ihe lived with her Son, and her hulband
Jcfeph, for the fpace of thirty years. And this very houfe, they
pretend, was, by the Angels, at the command of the Virgin,
tranfported out of Nazareth from one place to another, till it
came to reft where it now is 1
(/J Villet. Les Rais. de V Office et Ceremon. Sec. p. 59*
Sec*
Sect. I V^ Chriflian Revelation. 3,15
viary we learn, that they keep anniverllify feftivals,
in, commemorating the dedication of fome of their
churches. Neither are their facred images confined
to their churches ; they have them likewife in their
houfes for their private devotion. And in their
flreets, by the highways, on rocks and mountains,
in all places whether inhabited or not, they have
their crofles, and the altars and images of their
Saints, erected as the common objects of their reli-
gious v^'orfliip, every where, as it were, near at
hand, to favour and protect them ; and which there-
fore they do not fail in fome fort or other, as they
happen to fee them, in paffing along the road, or
any where elfe, to reverence and adore {g). Thus
far, therefore, the Heathen ceremonies feem to be pre-
fervedand retained in the Popifli. Only, as in my
apprehenlion, that particular god, to which the an-
tient Romans dedicated any particular temple, was,
with good reafon, at leail, the principal objecft of
worfliip in that temple ; if our modern Romans can
pretend they follow another courfe, therein, I muft
own, they have fo far departed from the practice of
their Heathen anceftors. At the fame time, to de-
dicate a church to a particular Saint, who then be-
comes its proper patron and protector, and yet in
that very church not to pay the chief honours to
that particular Saint, has fomething in it that ap-
pears to me very abfurd and inconfiitent, at leaft,
very
[o] Hanc crucem, fcilicet, ubique celebrari videre licet. In
domibus, in foro, in folitudine, inaiis, in montibus, in collibu*, in
vallibus, in mari. Omnes de ea folidti funt, et ubiqne fdv;<^t,
et fparfa eil : In parietibus domorum, in culminibus, in libri-, in
civitatibus, in vicis, in locis quae habitantur, er quae non habi-
tantur, fan£tae imagines et criices in publicis viis eriguntar, ct
nos quidem propter Deum, et puram erga Sanflos ejus fidem,
fan£la ejufmodi ubique ere^ia adoramus et faltitanins. Durant.
de Ritib. lib. i. cap. 6.
3i6 "^he T^ruth of the Sect. iV.
very rnde and unmannerly. The old Rc^nans had
certainly a jultor notion of decency. And 1 cannot
bat think, that the confecratinjr of churches to Saints,
did, in lome meafure, pave the way for tiie wor-
ihipping of Saints and their images.
But, the Pagans of old Rome^ fo very religious in
the multiplicity ol their gods, and in the number of
their temples and images, were no lefs devout and
faperfEitioLis in the public acts ot their worfhip ;
particularly in their fupplications or religious pro-
ceUions, when they oirered up their thankfgivings
to the gods for any joyful or fuccefstul event, or
were deprecating their difpleafure when afflicfed or
threatened with any public calamity ; In fome of
thole public acts of their devotion (for they had
them of many different forms) having the images of
their gods along with them, they marched in folemn
pomp, from one temple to another, making their
proper ftations by the way, clothed in long vell-
ments, finging all the while facred hymns, with gar-
lands on their heads, and wax -candles or torches,
and fometimes laurel branches in their hands (/^) :
They v/ere in ufe likewife in fome of their feilivals,
to expofe to public view their richeft furniture, and
whatever they had, in art or nature, that was grand
or curious, and could add luilre to the pomp (/").
And what added greatly to iho, folemnity, befides
their public fealts in their temples, they fometimes
kept open houfe, when all perfons, citizens and
frranger, known and unknov^ai, were made wel-
come; and upon fuch occafions, no doubt, thofe of
jhigher rank Vv^ould, in every inibuicc, difplay their
hofpitality (/.).
Such
{h) Liv. lib. xxvii. § 3^. lib. xl. § 37. Paufan, lib. ii. cap.
(/) Herod, lib. i. § 32.
[k) Liv.' lib. V. § 13,
Sect. IV. Chnjlian Rcvchtto?t. ^ 317
• Such was the condu(5l of the Heathen in then* re-
ligioas procellions: And that thefe holy proc(.fIions
are llill continued in the church of Rome, and cele-
brated much after the fame manner, the world needs
not be toid. In all Popifn countries one has acccfs
to fee them, likcwife in great variety. And^ as in
fome of thefe folemnities, they are drclled in long,
white garments, and fing facred hymns, and have
palms in their hands, and wax- candles and taptrs,
making proper flations as they march along (/) ; fo
particularly in their fellival of the holy Sacrament,
they make a public Ihew and parade of all their befl*
furniture, they keep open lioufe, and every body is
made welcome (w). But how well foever Popifli
and
fl) Durant. de Ritib. cap. lo. En nos procefficns, pour pren-
dre haleine et courage, Teglife fait hake, s' arrefte tantoft a la
nef, tantoft devant un autd. Villet. Les Raif. de T Office. &c.
{»i) La fete du S. Sacrement ayant ete inftituee pour faire tn-
ompher T Hoftie en depit des Heretiques comme difent les Pa-
piftes, ils n' oublient rien pour rencire ce jour la. et tout 1' odlave
qui fuit, plus pompeufe et plus folennelle. — ' — En France 1' on
rend tout le dehors des maifons de belles tapefferies, on jonche
Jes rues d' herbes odoriferantes et de fleurs ; on drefle des oratoires
ou repofoirs (comme ils les appell nt) pour fait e re pofer le Saint
Sacrement, comme s' il etoit bien las ; on habille un infinite de
petirs enfan"; en Anges, pour lui jetter des fleurs, et lui donner dc
1' encens : Enfm on fait dans les rues mille prollernations et ado-
rations idolatres. Mais V Italic comme la plub ingenieufe, et
auffi la plus fuperftitieufe, Temporte de beaucoup par deffus tous
les autres pais Catholique§ Remains. Boulogne entr' autres s' y
eft rendue remarquable pnr fa fameufe oftave du S. Sacrement. —
Les Boulonnois Ibnt extremcment curieux en peinture : Tous
leurs cabinet?, leurs fales et ieurs chainbres en font pleines, et
comme ils les produifent dans les rues cetodave la, on a la fatis-
fadion d' y voir de fort belles pieces, Les maifons des grands
Seigneurs font toutes ouvertes ces j' urs la, et ils font eu foin de
faire parer magniiiqaement toutes leurs chambres, et d' y. mettrq
en vue toutes leurs richefies. II y en a quelques-uns qui font fi
fplendides et fi liberaux qu' ils donnent des raffraichiiTemens,
qu' ils
3i8 The Truth of the Sect. IV.
and Pagan ceremonies may correfpond and tally to-
gether in- other circumftances, as their rehgious
objects are different, the facred things carried in
their proceflions muil likewife be different.
Thus, for example, among the Pagans, in their
feflival kept in memory of the Ancile which Numa
had from heaven, the Heathen Priells, in their pro-
ceiTion, danced along, carrying the facred fliiclds :
And, among the Fapifts, in their feftival celebrated
in honour of a Nail^ which, they fa}'-, is one of thofe
nails that nailed the blcffed Jefus to the crofs, and
which was lall taken out of Conjlantine^s horfe-bri-
dle, the Popifh Priells, in this very folemn and fplen-
didproceffion, carry the facred Nail, appearir^ thro'
a beautiful chryital, mounted on a large pedeftal of
pure gold, exquifitely wrought, and richly adorned
with precious ftones, to which, as it paffes along,
the people how the knee^ and pay their adoration.
Thus likewife, in place of the images of Heathen
gods, carried in the Pagan proceffions, the church of
Rome have in their proceflions the reliques or the i-
mages of their Saints, whom, at the fame time, in
the old Roman language, they flill affect to call Dii'i
and
qu* ils appellent Sorbetti, a tout le monde, ou au moins aux per-
fonnes tant foit peu confiderablea^. Et dans leurs courts, ou leurs
jardins, ils ont des fontaines qui jettent du vin en abondance pour
le menu peu pie. lis font de plus des reprefentations de toutes
les figures de V Ancien Teftament, qu' ils croyent avoir prefigure
leur S. Sacrement lis reprefenteht tous les Prophetes et toutes
les Sybilles qui ont prophet fe de noi^re Seigneur. Ils font pa-
roitre enfuite la Vierge et les doui.e Apotres, et notre Seigneur
qui fuit avec un pain dans fa main, comme s' il le vouloit
rompre comme il fit dans la fainte cene — ^Apres toutcet attirail,
fuivent les Pretres magnifiquement revetus, et puis le S, Sacrement,
qui eft porte fous un riche dais, environne d' une infinite de
jeunes gar9ons et 4e jeunes filjes, habillez en Anges, qui lui
jettent des fleurs. Proche du dais il y a toujours une fort bonne
mufique, &c. Hift. des Tromp. des Pret. torn. ii. p. 174. — 180.
Sect. IV. Chriftian Revelation » 319
and D/W, gods and goddejfes ; as if thby meant to
make a fhew of deviating in nothing from the mfli-
tutions of paganifm. And, indeed, fo fond arc they
of correfponding with the Heathen in matter^ of re-
ligion, that, among the Jewijh Prophets, perfonated
in their proceffion of the holy Sacrament, they re-
prefent or perfonate the Heathen Sibyls. Upon
which I muft beg leave to obferve, that, although in
fome of their religious proceffions, the Heathen, for
fport and diverfion, did perfonate other charaders
(n^ ; 5''et I cannot recolle^^i: they were ever fo pro-
fane (whatever liberties they might take upon the
flage, and fometimes at their private entertainments
(^J,) as in fuch circumflances to perfonate their
gods, as the Papifts do their Saints, and even Jefus
Chrifi himfelf, in the moft outrageous and impious
manner (/>).
But
(«) Herodian. lib. i. \ ^2.
{0) Suet, in Augufl. cap. 70.
{p) Puifque je fuis infenfiblement torobe fur les proceflions qui
fe font a Milan, je ne puis m' empecher de vous faire la defcrip-
tion d' une des plus fameufes qui s' y pratlquent la nuit du Ven-
dredi Saint. Cela fe fait a ux flambeaux, dans I'ordre qui fuit:
Apres, la croix et la banniere, fuivent les porteurs de croix. Ce
Ibnt des gens qui portent de grandes croix fur leurs epaules, de
la longueur de 15 ou 20 pieds. lis font cela par un efprit de
penitence, et pour imiter notre Seigneur Jelus Chriil, lorfqu' il
porta fa croix au Calvaire. lis font bien au nombre de trois ou
quatre cens ; la plupart d' entr' eux ont la corde au cou, et de
groifes chaines aux pieds, qui trainent fur le pave, et font un
bruit epouvantable. lis ont le vifage cache avec de grands ca-
puchons. Au milieu de ces porteurs de croix, on portoil dans
un brancard, une figure de notre Seigneur allant au Calvaire.
Apres ces porteurs de croix fuivoient les Difciphneurs, lis
avoient de meme le vifage couvert avec leurs grands capuchons,
et ayant le dos tout decouvert, avec de groffes difciplines qu' i!s
tenoient des deux mains, ils fe battoient continuellement, et
faifoknt decouler le fang de leurs epaules d' une maniere qui
faifoit horreur a la nature. On portoit de meme au milieu de ces
fouetteurs.
320 "Ihe Truth of the Sect. IV.
Bat that which may be thought more nearly to
relate to our prefent argument, concerns the vows,
the gifts and oiferings, which the antient Romans
made to their deities. And herein we every where
fee the mighty influence which religion then had o-
ver all characters and what a powerful fcnfe they en-
tertained of their dependence upon their gods. In
the cafe of any public undertaking, with refped to
peace or war, they nor only confulted the gods con-
cerning their approbation ; but, in order to gain
and fecure their protection, they made folemn vows
of temples, and altars, and other monuments, and
valuable gifts, to be confecrated to their fervice and
honour. Andjullfo, under any public calamity,
and in the cafe of prodigies, they nor only confulted
their facred books, how the anger of the gods might
be appeafed, but they likewife made vows and of-
ferings to conciliate their favour. Such, in relation
to
fouetteurs, qui etoient en tres-grand nombre, ure iigure de la fla-
gillation de notre Seigneur attache a la colonne. Enfuite on
voyoit venir pluiieurs compagnies de foldats qui portoient leurs
moufquets et leurs piques la pointe renverfee en bas, et leurs
etendarts de meme. Tous les tambours etoient couverts de drap
noir, et ils les lattoient par deflus le drap, ce qui rendoit un fon
fort lugubre. Apres les foldats, fuivoit une figure vivante de
notre Seigneur ; c' etoit un jeune homme, revetus d' une grande
robbe de pourpre, avec une couronne d' epines fur fa tete, et qai
portoit une grande croix fur fes epaules. II y avoit environ une
vingtaine de gardens autour de lui, habilez en Juifs, qui faifoient
cent poftures et grimaces ridicules. On ne pouvoit pas s' em-
pecher de rire a un fpeftacle qui auroit du attendrir les cceurs,
parce que rarement les reprefentations faintes chez les Papiftes
font exemptes de profanation. On ne fe mettoit point a genoux
devant cette figure, parce qu' elle etoit vivante. Elle etoit fuivie
de toutes les confrairies de la ville : Qui font en tres-grand nom-
bre. Ils marchoient deux a deux, avec des cierges allumez en
leurs mains ; et apres eux fuivoit une autre figure de notre
Seigneur dans le tombeau. Lorfqu' elle pafTa, quoi qu' elle ne fut
que de bois, tout le monde fe mettoit a genoux dans les rues pour
r adorer, &c. Hift. des Tromp. des Pretr. tom. ii. p. 208,
Sect. IV, Chrijiian Revehflon. 321
to the gods, were the difpoOtions of tlie public, as
they happened to be litaatcd. And, after the fame
manner,
\Vhen private perfons were aboat to en<T-,ige in
any matter wnich they thought of conli C|ucnce,
wJien they were to travel' by laud of fea, when tlicy
were in danger, or had met wich any calamity,
when in ficknefs, or in any ailment of body, or in
any diLtrcfs whatfoever, wanting favour or relief,
for themfelves or their friends , in thefe circum-
ilances they mide their addrelTes to the gods, in hopes
of their protection and iuccour, they lent up their
vows, and in acknowledgement of the protedioii
and fuccoLir received, rhey made their vows ef-
fe(flual.
Thus, not Only were temples ind altars vowed
and dedicated, but the temples came to be enriched
with votive gifts and offerings, and to have their
walls all hung with tables and pictures narrating or
reprefenting the particular favours which the gods
had vouchfafed to their votaries. Nay, frequently,
in the cafe of their being affeded in. any particular
member of the body, when they happened to be
relieved, they made the form or figure of that mem-
ber in wbat kind of matter they judi'ed proper ;
and this they devoted in teinnfouy of their deliver-
ance. So that one might fee legs and arms, and
other parts of the human body, as votive offerings
to the gods, hanging up in their temples. Withal
it may be obferved, that as the hands, particularly,
were oiiercd up on other accounts, they do not al~
w^iys exprefs^ that the donor was aiiedeei in that par-
ticular member.
Of the truth of all this we arc afTurcd from anti-
cnt infcriptions, and from common hillbry. In
particular, we learn from Cicero^ that a number of
Vol. L S f pictures
322 The Truth of the Sect. IV.
pic1-ures were to be {^Q.xi in temples reprefenting the
deliverance, which, in anfwer to their vows, many
pto;)le in florms at fea had obtained from the
gods (y\ And Livy tells us, that " the temple of
" Mfculapius was once rich in offerings from the
" fick and difeafed, in confideration of the cures
" they had received (r)/' Thofe offerings, how-
ever, and tables, and pictures, were not all of them
the effedls of vows; they were fome of them, no
doubt, the pure exprefTions of devotion ; and many
of them the eiFeds of gratitude, for the relief the
god^ had been pleafed to afford to the diflrelTed, by
initrucling them in dreams, and vilions, and admo-
nitions, how they might be relieved. Of this we
have abundant proof likewife from antient infcrip-
tions. And Straho lets us know, that the temple
of jEfculaphis at Epidaurus was always full of fick
people ; and that the walls were all hung with tables,
on which the cures performed were infcribed (/).
And it fhould feem, that, in thofe temples, where
proper places were appointed for the purpofe, they
commonly fpent the night, that in dreams and vi-
iions, they might be directed to a proper cure (/).
Nor
[q) Tu, qui decs pufas humana negligere, nonne animadver-
tis ex tot '•T^ulis pidlis, quam multi votis vim tempeftatis efFuge-
rint, in ; orcumque falvi pervenerint ? Ita fit, inquit, illi enim
rjulquam pidli {unt, qui naufragia fecerunt in marique perierunt*
Cic. de Nat. Deor. lib. 3. 37.
(■•■) Nunc veftigiis revullbrum dojiorum, turn donis dives erat,
quHt remediorum falutarium iegri mercedem facraverant. Liv.
lib. 45. 38.
\j) Ka/ TO h^lv iT'kn^it; an Tuy ri^ict/uyovTCoyj ^ rcoy
uva'A-iiyjcvuv TTnoy^Qv^'iv otc ayocyiypx/^.f.'.iyoc; rvy^oLytsmv at ^ipci-
Tretotr ka^aTrif Iv Krj Ti x. Tj^ik}]' Strab. lib. 8. p. 360.
(/j T« ra« (Pi hi iTi^ciY^ e;'3-cc hi laWat tS S-jv KOC^tvJlicriyj
Paufan. lib. 2, cap. 27.
Sect. IV. Chrijiian Revelation, 323
Nor did tliey dream for themfelves only, but for
other people likewife, particularly in the temple of
Serapis (u).
Now, all the infiiances of this protedion and re-
lief, which people in danger, or diitrefs, or in other
circumllances, had the folly to imagine their Hea-
then gods had afforded them, were counted mi-
racles. If thefe, therefore, are the miracles which
the Gentleman means we fhould compare with thefe
of the Gofpel, ^tis needlefs to tell the world, how
far they can itand in competition. I fliall here only,
in the cafe of two blind men, give the Reader afpeci-
men of the manner wherein thefe miracles were
worked. And, as I have not Gruter^s Infcriptions ^ I
flrall tranfcribe the firfl of them from Montfaucon^s
Antiquities^ which I had in a prefent from my noble
Patron the Earl of Ilay^ now his Grace Archibald
Duice of Argyll^ a diflinguiHied ornament of his
country, and a great encourager not only of learn-
ing, but of every' art and manufadfure that can tend
to the poliiliing of human life, and the promoting
the public interefls, the common good of mankind.
The cafe is this ;
" jEfculaptus^ by his oracle, prefcribed to Gains ^
" a blind man, to approach the holy altar ; to fnp-
*' plicate-, to pafs from the right to the left; to lay
" his five fingers upon the altar ; to lift up his hand
" and put it on his eyes: Immediately he recovered
*' his fight ; the people prefent greatly rejoicing
that fuch mighty deeds were done under our Em-
peror
rtov IvTdv^a Koyiodv. Strab. lib. xvii. p. 759.
324 7he Truth of thi Sect. IV.
" peror Antonmey This is the moft confiderable
miracle of thofc four that are infcribed in this table
o^ jEiculaptus. And in fach inllances, the learned
M.ntfaiicon has obfcrved, that the devil, or rather
the Pricft;5, have found means to impofe grofsly up-
on mankind {\ ) In the mean time, this table,
though it is let m tnat light, can be no votive offer-
in <x. From the form and fiile, it contains, as it
were, a hh>'iician'i Recipe^ with an account of the
fuccefs of rhe p;efciiption^ taken down, 1 fuppofe,
by the Prieit'-, and hung up in die temple. For, in
the pafTige a htclc before tranfcribed in the margin,
Sirabo informs u^, that fome people in the temple of
Ssrapis were thus employed. Precifcly of the fame
nature were thole infcripcions upon fome pillars,
which Paufanias {aw m ih^: temple of this god at
Efldaurus. They exprelTed the names of the fick
people ; what were their feveral dileafes ; and the
method of their cure, /ind, what is very remark-
able, there was there iikewife a pillar a-part, with
an .infcription, bearing, that jEjculapius had raifed
Htppolytiis from the dead (j).
The other iulfance of a miraculous cure performed
by yEfccdnpusA's this: '' Phalyfius, a particular vo-
*' tary of this god, being fo greatly diftreffed with
fore eyes, that he was almolt blind, Mfciilapius
appears to /hyte in a dream, giving her a fealed
letter, which fhe Ihould carry t"o 'FhalyfMs, The
dream was a reality: For, awaking, fhe found
'' the letter in hu- hand. Upon this, therefore,
" Amie
[x) On y voit ou le^ rnfes du demon pour tromper les gens trop
credules, ou peut ctre la fourbcile dcs Prerres des faux dieiix, qui
apoiloient des gens pour kindre cks n aladics & des guerifons
niiraculeufes. Montfaac. L'antk|uet. torn. 2. part. i. Liv. ^.
cii^ip. 6
(yj ?aufan, lib. 2. cap. 27.
Sect. IV. Chrifiian Revelation. 325
^* Jnyte takes iliip, and, arriving at NatipaBum^
" delivers the letter to Phahftus^ delirinw him to
" break it open and read it. \o read it ! This, in
" his prefent condition, Phafyfius thought impof-
" fible. But reflecting, that, perad venture, jhe
" god had fent him fomething falutary, he opens the
" letter, and looking into it, immediately his eyes
*' become whole : And the money demanded in the
" letter, he gives to Anyte (2:).''' This the Reader
may think a very extraordinary event. And, in-
deed 'tis the only event, I know of, among the
Heathen, of fending a miracle by letter. It puts
one in mind of Gregory T'haiimaturgus^ his fending a
written melTage to tome devils to return to a Hea-
then temple, out of which he had expelled them.
1 fhall only add :
In fuch a number of deities, whereof feveral had,
as it were, the fame profeflion, or were good to the
fame purpofes ; and whereof feme might be offended
and others not ; 'tis impoflible but people muft have
been at a great uncertainty, to which of them they
iliould addrefs themselves, and make their fupplica-
tions. For this rcafon, therefore, guided by fancy,
or pretending to have confulted their facred books,
the Roman Conluls, or JJecemviri^ or the CqUcge
of Priells, ^c. were vvont, one or other of them,
upon public occafions, to advertife the people, to
what particular deities they fliould fupplicate, and
offer facrifice {a). And as, in relation to their pri-
vate
ff'^ppaytcfx, Ki tdCi)v ke; rov y-iipcv^ vyr/ic n hv^ oiaodTi rri Avvtvi tq
iv Tii di\70i yiypoLy.ysvov^ fotrii^xi; di^^iKr^; yj'VCM' W. lib. lo.
cap. iilc.
[a) Edit! a collegio-Pontificum Dii quibus facrificaretnr, Llv.
lib. 30, § 3. Decemviri jufli adire libros : cdidere quibus Diis,
et quot hoiliis facriiicaretur. id. lib, 40. § 45.
326 * The Truth of the Sect. IV.
yatc concernments, every man being left to his own
choice, and in fuch a choice having nothing to guide
him but mere conceit and imagination, people could
not but be as uncertain, to which of the gods they
jliould addrefs ttiemfelves, as their beft patrons and
protcdors ; fo wh^n they happened in any circum-
llances, particularly in time of danger or diftrefs, to
come where any god had his refidence, either his
temple, his altar, or his image, they direclly applied
to Li! it god for favour •, and if they knew him not,
they addreiTcd him under the general charader of
a god ; and, whoever be was, devoutly implored his
protection {b^. And, w^ilft people were thus at an
uncertainty, as to the p;:rricular deity under whofe
immediate protedion they ihould put themfelves ;
'tis not to be doubted, but different Priefts, not al-
ways free from the fpirit of emulation, did ufe their
endeavours to prevent each other in gaining votaries-
to their diiferent deities : Which happened likewife,
we may believe, in the cafe of the Priefts of the
fame god, upon their having feparate interefts from
their belonging to different temples.
Such now was the devotion of the Heathen to-
wards their gods, and fuch were the favours with
which it was rewarded. And, in their devotion
towards the Saints and images, is not the church of
Rome openly purfuing the fame meafures, and every
where reaping the fame advantages ? They honour
their Saints with churches, and altars, and oratories,
built and confecrated to their fervice, and vihbly
poflefled by their images. And, as they are well
affured that their Saints and their images are able to
work
[h) Nunc, quifquis eft deus, veneror, ut nos ex hac aerumna exi -
mat raiferas ; Inopes, aerumnofas, aliquo auxilio adjuvet. Plaut.
in Rud. Ad. i. Seen. 4.
Sect. IV. Chrijlian Revelcitiori. 327
work miracles, they every where devoutly regard
them as the objeds of their adoration (r), putting
np to them prayers, interceffions, and r.hankfgivings
for themfelves and others : In time of danger, parti-
cularly, or when they arr involved in an^ dillrcfs
or calamity, they then fervently invocate their aid
and protection : They fend up their vows : In vi-
fions and dreams they either have immediate relief,
or they are direiflcd how to obtain it (^d) : They
make offerings; and they hang lip, or reprefent in
their churches, the favours or blelFmgs which their
Saints or images have been plealed to vouchftfe
them.
{c) Miraculis etj'ani imaginem veneratio illuftratur. Extra
omnem controverriam Cii, Sandorum imagines mirifica defignare
miracula, ut et debilibus valetudo bona per eos conciliecur, frepe-
que in fomniis apparentes optima quseque nobis confulant. Du-
rant. de Retib. lib. i. cap 5.
[d) Diaconus, Ebrardus nomine, febris anhelse vexabatnr jefli-
bus ; qui hujus sgritudinis agitatus angoribus, — fefius reiidebat,
dum Miffe celebrarentur myrteria. Cui vi febrium fatigato, fopor
irruit: Et ecce videt beatans del Genetricem fibi adflantem,impo-
litaque manu ejus capiti pearcmfifTe, et ] olt altare fcTe vifa eft in-
tulifle. Mox ille patefadis oculis furgit, finitiique myfteriis, jam
fanusOmen refpondit. Fiodoard. Hill. lib. 3. cap. 6. vid. lib, i,
cap. 24.
Quidem czecus, nomine Paulus. admonitus in fomnis, ut ad
eandem pergeret ecclefiam lumen ibi recepturus, advenit ; et re-
cuperator lumine, nee mora videns abfcedit. Id. ibid, lib. 4.
cap. 48. vid. lib. 2. cap. 15.
I cannot but here obferve, that a remedy, very much refembling
that mentioned above, in the cafe of a blind man cured by .^fcula-
pi»s,isprefcrib<'d for the tooch-ach. Here the patient is dirededto
proftrate himfelf before the altar of the B Virgin; to fupplicate
to her, with all earneftnefs, for pity j then to rife up, and to kifs
the altar, and upon the bare marWe to lay the affeded part ; af-
ter this to return home, to cover his body all over with cloaths,
and tocompofe himfelf to fleep. This is the prefcription. But
fo unfortunately were things then fituated, that at the vtry time
he was devoutly following the prefcription, the V^rgin herfelf
happened not to be prefent at her altar. Happy therefore for the
poor
328 l^he Truth of the Sect. IV.
them ((?). The Virgin Mary^ whom they ftile the
^leen of Heaven, the ^ecn oj Angels and oj Men^ and
the Mijhejs of the Univerfe^ is indeed the prevailing
objedl of their vvorfhip ; and in this honour llie is
now pretty well fecured by the common ufe of their
Rofary. But, from among fuch a multipUcity of
Saints, whereof fome are fuppofed more powerful in
conferring one kind of bleffing, and fome in conferring
another (/) ; as people are left to chufc thofe of
them whom their. awn fancy may fugged to them,
or from whom they may promife themfelves moll
good or readied protection ; fo, although by their
rituals they are inltruded to what particular Saints
they fhall pay their anniverfary devotions, and upon
all extraordinary occafions, are advertifed by their
Prieits, in what they call their Prones^ who is the
Saint, in the acknowledging, or in the invocating of
whofe favour and protection, they fliali immediate-
ly addrefs themfelve3 in their fuppUcations and pro-
celfions 'y
poor man ! the Virgin is pleafed to appear to him in his lleep,
and, with great compaflion, having touched the afFefted part, ihe
makes an apology for her abfence, when he lay proflrate before
her altar, and bids him reft confident, he is now cured Sicque
celerrime redditus fofpitati, faepe poftea fidenter adllipulabatur,
non fe ulterius efie pafiurum talia. quern tanta faluti reftitaiiTet
domina. Qviod et revera illi acciuit, ut deinceps hujulmodi se-
gritudinem nequaouam fenferit, dum pluribus poftmodum vixerit
annis. Id. ibid. lib. 3. cap. 6
[e) Pol. Virg. de Juv, Rer. lib. 5. cap. i.
(f) In the dedication of his fermons, it is faid of St Borro-
meo, that, happy in heaven, and adored upon altars on earth,
the whole church invoke his glorious and powerful protedion ;
but that cfpecially the Paftors of the people have recourfe to him
for his fupport and diredlion in the difcharge of their office, as he
had therein fignalized himfelf very particularly. Beato in cielo,
e per 1' eroiche vinii fue adorato in terra fopra gli altari, — la
chiefa tutta ne invoca il gloriofo e potente patrocinio. e i paftori
de popoli a lui recorrono per effere ajutati a ben cuftbdire le loro
greggie, fendo egli ftato in quefta parte fegnalatiflimo.
^Sect. IV", Chrtjitan Revelation* 329
ceilions ; yet, in what relates to their own private
concernments, they are fometimes at a lofs to know
to which of their Saints they Ihall apply (^). And
mult they not herein be flill at a greater lofs, on
account of the rivallhip, which their Priefts, for
their own profit, have introduced among their
Saints; fome pretending, that fuch a Saint, whofe
image or reliques are in their pofTeflion, has, in poinc
of working miracles, the advantage beyond fuch an-
other Saint, whofe remains are in the hands of o-
thers {h) ; and even pretending, that the fame Saint
is more favourable, or works more or greater mi-
racles with them, than any where elfe ? But, be that
as it will, our Popifn Saints and images have per-
formed no greater wonders, they have afforded no
better protedion to their votaries^ than the Hea-
then pretend to have received from their gods and
goddelTes. And of the credibiUty of all thofe mi-
racles, hung up or reprefented, whether in Heathen
temples, or Popifli churches, every found- headed
man, having any juft notion of God and of religion,
mufl at once be fenfible.
Vol. I. Tt We
(g) Here Is a pretty odd conceit, in order to find out, which
is the Saint one had befl: to apply to ;
Mulier quaedam, nomine Audinga, febribu? attrita, hsc apud fe
fuper recuperanda fibi ianitate feciife traditur experimenta Tres
enim candelas unius fecit quantitati:, quaium unam nomine
fan61:i Theoderici, alteram fandi TheoduUi, terti"ro fanfli Rigo-
berti conflituit : quas fimul accendens. qus fuperaret ardendo,
probare difpofuit. Quo fa(^to, dum fuperdurat flagrando quae
beati fuerat nomine Rigoberti, eideo) Sarn?lo firri votum fuum jn-
ilituit. Continuo aliam inftaurans candelam, hujus ahni viri dun-
taxat veneration! dicatam, venienfque ad locum defignatum, mu-
nufculum obtulit, et ante quaeiita fantli D;ri pignera poft ora-
tioneni dormivit, evigilanfque delideratani fe rofpit;atem recepiflc
probavit. Flodoard. Hill. lib. 2. cap. 15,
{h) Id. ibid. lib. 4. cap. 41, 49.
330 The Truth of the Sect. IV^
We have already learned of Mr. Montfaucon^ from
whence, m his opinion, tliofe Heathen miracles take
their rife : And, much after the fame manner as
Diagaras doe?, in reference to thofe votive pictures
mentioned by Cicero^ that reprefent people faved in
flornis at fea, the fame learned man accounts for
their gaining credit in the world : '' Among fo
'' many diftreffed people, fome (fays he) recovered,
" and others received no benefit. Of thefe lafl
*' no body fpoke ; Whereas thofe yN\\o had reco-
'' vered, imputing their having been cured to the
'.' favour of^fculapiusj did every vi^here talk of their
*' recovery as a miracle: By vi^hich means the com-
" mondelufion was continued and propagated (/J."
And whether the fame refiedions are not equally ap-
plicable to the Popifh miracles, I leave to the judg-
ment of the Reader. For my own particular, I can-
not help thinking, that the miracles of Popery arc
a faithful tranfcript, or a diredl continuation of the
miracles of Paganifm (k). But, as I fet out upon
this
fi) L' affluence du monde aux temples d* Ef^ulape etoit
grande, les malades y venoient demander la fante, plufieurs y
pafibientles nuits, Sc y dormoient pour avoir quelque fonge fa-
vorable ; le defir d' en avoir en amenoit fouvent. Apres ces
fonges, les uns queriflbfent, les autres n'y trouvoient point de
/nulagement : de ceux-ci, on n'en parloit plus. Ceux qui que-
riflbint, croioient devoir leur guerifon aux fonges & a la pro-
te^ion d' Efculape, & racontoient par tout leur guerifon comme
miraculeufe ; cela fervoit a continuer & a augmenter 1' erreur
publique. Mo.;tfauc. Antiq. torn. 2. part, i. Liv. 2. chap. 14."
(/i) La tioifieme fource d' ou precedent les miracles en Italic,
c'eft unc erreur populaire qui s*y eft gliffee, & qui a pris prefente-
ment de h profondes raones, qu'il eft comme impolTible de V ex-
tirper : C'eft qu'au moindre petit accident qu'il arrive aux Italiens,
& la moindre maladic qu' ils ont, ils font un vceu a quelque ftatue
ou image de la Vierge. ou quelque autre Saint pour en etre deli-
vrez. Toutes fortes de mauvaifcb rencontres ne font pas fatales a
la
Sect. IV. Chrijlian Revelation. 331
this article, fo I fliall conclude it ; In my appreben-
fion, the only miracle upon v/hich the truth or di-
vinity
la vie, & toutes les maladies rie font pas mortelles ; c'ell ce qui
fait qu'ils en rtxhapentfort fouvent : mais par une fuperi^ition
etrange, ou lieu d'en attribuer la gloiie a Dieu feul, qui eft le
Seignieur de la vie &de la mort, ilsattnbuent le recouvrement de
leur fante, ou la delinance du danger ou ils etoient, aux ftatues
ou images aufquelles ils ont fait vceu. Pour rendre leur recon-
noifance plus autentique, fuivant la mauvaife coutume qui s' eft
introduite, ils font faire un tableau ou eft reprefenre ce que leur
eft arrive, & eux dans 1' ade d' implorer la ftatue ou V image, qui
pour cet effeifl eft depeinte dans un des coins du tableau, Sc vers
laquelle ils tendent les bras ou les mains jointes, avec ces trois
lettres, P. G. R. qui iignifient en Italien, pro Gratia Rke^uuta :
Pour une grace rc^'e. On voit en Italic generalement de ces
fortes de vceux dans toutes les eglifes. II y a toujours la quelque
idole miraculeufe qui reyoit les encens, & a laquelle on attache
les tables des naufrages. On n'a que faire tapificrie dans ces
fortes de chapelles, car tous ces petits tablealix joints P un a
r autre, couvrent toutes les mnrailles. On y en voit de toutes
fortes de fa^ons. Les uns repiefent^int des gens pourfuivis par
des aftaffins ; d'autres qui ont re^u des coups de Poignard, &
d*autres battus fur mer par de furieufes tempetes. Jl y en a
meme de fort fcandakux ; car on y voit des carolTees de Meffieurs
& de Dames qui renverfent les uns fur les autres;des filles fbrcees
par leurs araans, & des femmes en couche reprefenttes dans leurs
lits d'une maniere fort lafcive Sc luxuiieufe. Ces tableaux qui
ne font que de fimples voeux, ont acquis peu a peu tant de credit
fur les efprits du peuple, qu' ils paflent prefentement pour de ve-
ritables miracles. .-— — rr- De ceci, Monfieur, Sc de tout ce que je
vous ai rapporte ci-deflus fur le fait des miracles, vous pouvez
comprendre de quelle force font ces belles legendes des vies de
nouveaux S; ints de Peglife deRome; de quel poids doivent
etre ces grandes liftes de miracles qui les accompagnent, & qui
en font prefque toute la fubftance. Ils ont tous rendu la vue aux
aveugles, P oiiye aux fourds, P ufage de la langue aux mucts ; ils
ont fait marcher droit les boiteux : Enfin, ils ont preferve de
toutes fortes d' accidens, & gueri de toutes fortes de maladies.
Mais quand on vient a P examen de tout cela, tout s'en va en
fumee, & tout fe reduit, au plus, a quelqaes petits tableaux, que
quelques fuperftitieux, qui ont cru fans fondement en avoir re9U
des graces, ont fait faire. liift. des Troipp. des Pretr. torn. i.
332 The Truth of the Sect. IV.
vinity of the religion of the old Romans was found-
ed, was that intercourfe with the goddefs Egeria^
wherein Numa pretended to receive his inllrudions
from heaven. And let the Gentleman ihow us, how
far this, or any other miracle in the religion of an-
tient Rome^ muH: diminifli our alTurance from huma^
teftimony, as to the miracles of the Gofpel.
Bat we are further told, that miracles do likewife
abound in the religion of T^urkey, And here again,
I am not able to underftand, what are the particular
miracles of which the Gentleman would here avail
himfelf. I fuppofe the religion of 'Turkey is contain-
ed in the Alcoran : And from thence we learn, that
when it was objected to Mahomet^ that he wrought
no miracles, he denies not the charge, but goes
about to juftify himfelf by feveral reafons, and comes
at length to tell the world, that the miracles of Mo-
fes dndof Jefus having proved ineifedual, God had
now fenthim, in the laft place, without miracles, to
perfudde the world, by the power of the fword, to
fubmit themfelves to the authority of heaven. So
that ihe religion of 'Turkey, contained in the Alcoran^
can furniih the Gentleman with no miracles that
can come in competition with thofe of the Gofpel.
No duubc, Mahomet alTures us, that, by the hands
of the Angel Gabriel he had received his Alcoran
from God ; and that, under the diredion of that
Angel, he one night made a journey to the highefi:
heavens. But pretenfions ot this nature are not, I
apprehend, quite fo well fitted to the Gentleman's
purpofe. Nor is it to be denied, that feme fabulous
and legendary Writers afcribe feveral miracles to this
Impollor, fuch as " his cleaving the moon in two,
*' and his being told by a Hioulder of mutton of its
t^ being poifoned. '' But whatever paffion the
Gentleman may have to ferve Jiimfelf of fuch mi-
\: raclesj
Sect. IV. Chrijlim Revelation, 333
racles, he mufl know, they are all difclaimed by the
learned Dodors of that religion -, and Mahomet him-
felf, as I have juft now hinted, Icruples not to own,
in feveral places of his Alcoran^ that he wrought no
miracles (/). I am therefore, I fay, at a lofs to un-
derftand, what miracles, in the religion of 'Turkey^
the Gentleman would here oppofe to thofe of the
Gofpel. And, till he fhall be pleafed to declare
himfelf upon this, and the other articles, I mull in
the mean while obferve, that the credit of the Go^
fpel miracles can fuffer nothing from that infinite
number of miracles, which, we are told, are every
where to be found in the other religions of the world.
Whether the Gentleman, after having thrown
out thofe general refleclions, now means to give us
a fpecimen of the proof, whereby, he would infi-
nuate, fome, at leatt, of that infinite number of mi-
racles, fo confpicuous in thofe other religions, are
fupported, I will not take upon me to affirm.
But he comes to particulars, and alTures us,
that " one of the bed attelfed miracles in all
" profane hiilory, is that which Tacitus reports of
^' Vefpaftan^ who cured a blind man in Alexandria^
" by
(/) Jefus Chrift a fait plufieurs de fes miracles a la face du ciel
& de la terre— '— C eft ce qu' on ne pent pas dire de Mahomed ;
il fe fache dans fon Alcoran des figrtes & des prodiges ; il en a
fait, nous dit-on, dans fon enfance & dans fajeunefle, c' eft a-dire,
lors qu*il n'en etoit pas befoin ; mais il n' en fait plus dans le
cours de fon minillere, lorfqu' il eut ete fort neceffaire qu' il en
eut fait. La Relig. des Mahomet. Tire du Lat de M. Reland.
p liii.
Il n'y a done nulle apparence, conclud M. Reland, que la
conte du pigeon puifte etre rehabilite. Car fi ce fait avoit qnelque
fondement "dans 1' hiftoire, ou meme la tradition, les auteurs
Arabes n' auroient pas manque de lajoindre, comme miraculeux,
a tant d'autres, qui n' ont pas la moindre ombre de vraifem-
blance, comme, par exemple, que la lune foit defcen,due du ciel
pour le faluer, que les arbres foient venus lui fai re la reverence,
que les betes memes lui aient fait hommage, &c. Ibid. 2^7,
334 ^^ Truth of the Sect. IV.
*' by means of his fpittle, and a lame man by the
" mere touch of his foot, in obedience to a vifion
'' of the god Serapis^ who had enjoined them to
*' have recourfe to the Emperor for thofe miracu-
lous and extraordinary cures. And, all circum-
llances duly confidered, it will appear, that no
evidence can well be fuppofed ftronger for fo grofs
" and palpable a falfhood {m),'' Foffibly, indeed,
no ftronger evidence can be brought for fo grofs a
fallhood. And this being one of the beft atteikd
miricles in all profane hiitory, and yet a grofs falfe-
hood, one can have no difficulty in pronouncing all
other miracles attended with lefs evidence downright
forgery. But I am afraid, it is here meant, that
for the truth of the miracles of the Gofpel, we have
no ftronger evidence, than we have for the truth of
thofe miracles that are faid to have been wrought
by Vefpqfianj and confequently, that their credit
being no better, they can deferve no better or high-
er rank in the efteem of mankind. And, as I take
this to be Gentleman's opinion, I muft own he has
done well to let us know, what is that particular e-
vidence that attends Vefpaftan's miracles. " The
" ftory (fays he) may be feen in Tacitus ; where
" every circumftance feems to add weight to the
'' teftimony, and might be difplayed at large with
" all the force of argument and eloquence.'* Upon
which having hinted feveral topics of perfuafion,
he concludes, that " no evidence can well be fup-
" pofed ftronger." But I could have wifhed that a-
mong thofe topics he had condefcended to difplay
fome fmall portion of his eloquence, in fetting fprth
the nature and perfedions of the god SerapiSy with
whofe divinity the world now is not quite fo well
acquainted ; and in explaining the reafons or mo-
tives
{*n) P. 192, 193.
Sect. IV. Chfijiian Revelation. 33^
tives that might have induced this god to work mi-
racles. For, as I have lai^i it down in the beginning
of this argument, I hold it for a firm principle and
rule, that it is the dillincl and certain knowledge of
the author, and intention of the miracles wrought,
whereby alone we can judge of their importance,
or whether they ought to be regarded as divine o-
perations. And what need there is of all the force
of the Gentleman's argument and eloquence, in or-
der to bring the miracles of Serapis to bear the face
of a competition with thofe of the Gofpel, one may
learn from the account which Tacitus gives us of
this deity. In fhort, he tells us,
" That Serapis^ not quite fo well fatisfied, it
'' would feem, with his iituationat Sinope, appeared
*' in a vifion to Ptolomy^ and admonifhed him to have
" his image tranfported from thence«to Alexandria :
*' But that Ptolomy not being forward enough in
'' his obedience, he found it neceffary to appear to
*' him a fccond time, and with a threatening afpedt
*^ to renew his commands : That upon this Pto-
'' lomy fent oif fome fhips with an embalfy and pre-
*' fents : But that the people of ^inope refufing to
*' part with their god, Serapis appeared to their
" King Scydrothemis^ and not only threatened him,
*' but, whillt he delayed, afflided him with feveral
diflempers and calamities: In fine, that the people
continuing Hill obftinate in their refufal, the god
impatient of longer delay, his image of itfelf went
'^ on board the fhips •, and on the third day (a won-
'' derful palTage over fo long a trad of fea) landed
" at Alexandria^ where a magnificent temple was
" built for its fervice {n)'^
This is the god whofe miracles our Infidels would
now have to balance the miracles of the bleffed Je»
Jus,
{n) Tacit. Hifl. lib. 4. 83, 84.
336 ^he Truth of the Sect. IV.
fus. I confefs, that without confidering the nature
and perfcdions of tli€ god Serapis^ and the end in-
tended by his working miracles, the Gentleman is
pleafed to aillire us, that ho matters of fa6t can be
jultified by ftronger evidence. Upon this, there-
fore, I would prefume to afk, as he can be here in
no fright of their being made the foundation of a
fyilem of religion, what hinders the Gentleman
from believing the truth of thofe miracles ? He ac-
knowledges, there is here ail the evidence that can
arife from the nature and circumftances of fuch mat-
ters of faift, and that no evidence can well be fup-
pofed ftronger : And one fhould think, he is there-
fore bound, in reafon, to yield to this evidence, or
to admit the truth of thofe facf s that are thus fup-
ported by the flrongeit evidence. Nor can " the
Gentleman juftify his rejeding thofe matters of
fad as grofs and palpable fallhoods, becaufe they
are miraculous events above the efficiency of the
laws of nature. For this, manifeftly, is either the
fetting up his own notions as the meafure and flan-
dard of truth, or the making the thing a reafon
againft itfelf, which, where the thing in itfelf is
poflible, is confident with no principle of good
fenfe, and can be made good by no man whatfoever.
So that if the Gentleman has no other objection to
the miracles of Vefpafian^ but that they are mira-
cles, and otherwife allows them to be fupported by
an evidence, than which no evidence can well be
fuppofed ilronger ; this is all we pretend to Ihew or
claim for the miracles of the Gofpel, an evidence,
the ftrongeil that the nature of things can afford us :
And upon this, we apprehend, the reality of their
exiftence is demonftrated. Only it is to be obferved,
that although the admitting the miracles of Vejpaftan^
can do no prejudice to the miracles of the Gofpel,
or
Sect. IV. Cbrijiian Revelation^ 337
or in any meafure Icffcn their authority, neverthelcis
the compariibn mull he held infinitely ridiculous.
After all, I violently fufpecl:, that thofe miracles
afcribed to Vefpafian^ (in the intention of the Ador,
altogether ufelefs and unineanino; as to any thing of
religion, and of no fort of confequence to mankind)
have nothing in them fupernutural or miraculous.
Nor was the Emperor himfelf confcious of any pow-
er or virtue capable of effecfing fuch events. On
the contrary, he derides i\\q notion : Being im-
portuned he is diffident and wavering, -he
grows into confidence from the arguments of his
ilattcrers. At what an immbnfe diftunce is this cafe
from that of our Lord and his Apoflles ! The plain
hiifory is this ; Whillt Vefpafian was at Alexand^ia^
being extremely intent upon the raifing of money,
and the procuring of corn to be fent IQ Rome^ {o ra-
pacious was he in his exadions, that he fpared no
rank or order of men, nor did he regard whether
things were facred or profane. This brought upon
him the hatred of the AIe>:ir>'drians, And in thofe
circumilances, one m;iy cafily imagine, the Pricfls
of 6Vr^/>;i being greatly alarmed, failed not to em-
ploy all their craft, and to ufe their bed endeavours;
to fecure thcmfelves, or to prevent that opprclFioii
to which they were expofcd. Now, fo it happened,
that, during Vefpafian'^ (fay in that city ; '' A cer-
'' tain man of Akxandtia (as Mr. Gordon tranilates
" the paflage) one of ,the commonalty, noted for
" want of fight, proifrating himfelf at his feet, im-
" plored a cure for his blindnefs, , by. premonition
'^ from Serapis^ the god v/hom that nation, devoted
*■* to fupertfition, adores beyond all others. He be-
*^ fought the Emperor, 'ihat vnthhis fpittle he would
^^ condefcend to wajh his cheeks^ and the balls of b'^s
** eyes. Another, lame in his hand, at the diredioa
Vol. L - U u *' ^'^
338 The Truth of the Sect.IV.
" of the fame god, prayed hi in to treed upon it,
" Vefpajian, at ftrll, derided and refufed them. As
" they continued importunate, he wavered : Now,
^' he feared the character and imputation of vanity^
" anon, was drawn into hopes, through the in-
" treaties of the fuppUcants, and the arguments of
** flatterers. At lalt, he ordered the Phyficians to
'' examine, whether fuch bhndnefs and fuch lame-
'' nefs were curable by human aid. The Phyficians
*■' reafoned doubtfully : In this man the power of
*■' ftght was not wholly extin^^ and would return were
'' the ohftaclts removed, Ihe other man^s joynts were
*' diftorted^ and might he reft or ed with regular prejfing
^' and ftraini'ng. "To the gods^ perhaps^ the cure was
'' well pkafing^ and by them the Emperdr was ordained
*' the divine tnftrument to accomplijb it, "To concludej
•■' from the fuccefs of the remedy^ the glory would accrue
*■' to I he Prince, If it failed^ the wretches themf elves
^' muft hear the derijion. Vefpafian therefore con-
** ceiving that within the reach of his fortune all
*' things lay, and that nothing was any longer in-
^' credible, performed the taflc with a chearfulcoun-
*' tenance, before a multitude intent upon the ifTue.
*' Inftantly the lame hand recovered full flrength,
'* and upon the eyes of the blind light broke in.
" Both events, thofe who were prefent continue e^
^' ven now to recount, when, from tettitication, any
*' gain is no longer to be hoped, //f;/^^ Vefpafian
'' was feized with a pajjion more profound for vifjiftg
*' the refdeyice of the deity ^ to confult him about the
*'^ fic.te and fortune of the empire (d?)/' And
Thus the Prieits of Serapis,, and the revenues of
their temple came to be in great fafety • and, in-
ftead
«
. {0) Tacit. Hift. lib. iv. cap. 8r. Vid. Xlphilin. in Vitell. et
Vefpafian. Suetonius differs from Tacitus, and reports, that the
man was lame in his Ug.
Sect. IV. Chriftian Revelation. 339
flead of lying expofed to rigorous exadions, were in
a fair way of gaining new acquifuion!;. And I
doubt not but Vefpafian left them greatly inriched
with his prefents : For, as the event mightily raifed
his reputation, deriving to him a certain air of divi-
nity, or fhewing him a particular favourite of the
gods, it could not but prove highly acceptable. So
that, from all the circumilances of the ftory, one is
led to apprehend, that tliofe two men, who infilled
with fo much impprtunity in befeeching Vefpafian^ to
cure them, and even diredled him after what parti-
cular manner he might perform the cure, both of the
one and of the other, were downright cheats, and
only a<3:ed a part, (which neither Vejpo/tan nor
thofe about him, might be aware of) by the con-
trivance of the Prielts of Seraph. And how can
one judge otherwife, when one confiders, that the
god Serapis was no more in thofe days, than he is
now, a mere nothing ; an^ therefore could appear
to no man in a vifion ? At the fame time one may
fufped it was not, perhaps, unworthy of the forefight
of the Emperor hirafelf to bring about thofe events,
as in a coi^ petition for the empire, they might
prove of confiderable confcquence. But whatever
thofe miracles be, true or falfe, it matters not. It is
impoffible they can, at any rate, affecl: the miracles
of the Gofpel, fo as in the lead to diminilh their au-
thority. Beyond all queiiion, every matter of fad:,
independent in itfelf, mull, be attended with its own
proper evidence, upon which alone its authority is
grounded.
As to thofe other miracles, referred to by" the
Gentleman, lb frequent in the church of Rcme : A
mofl melancholy circumilance it is, that any man
has it in his power to make fuch objeclions to the
miracles of the Gofpel. It is well known what de-
folation
34<=> ^he ^ ruth of the Sect. IV.
fol ition and ruin was, by the follies and wickednefs
of mankind, brought upon the religion of natufe.
And now the fame infamous pafTions prevailing in
ti^e church of Roync^ iTave, in like manner, laid wafte
the religion of Jejm, The charge, therefore, of
the Apoitleagainft the Heathen world, is too too ap-
plicable to tliat ciiurch, who have perverted the
Gjfpel into gn engine of ilate, or a mere fyitem of.
worldly policy, ibey hold the truth in unri'^hteouf-
riefs : Amidxt then* unrighteous tenets and praclices,
they have qjite confounded and overwhelmed the
truths of tlie Gofpel, and cannot therefore but lie
obnoxious to the judgments of (jod. Becauje that
which may he iznown of God is manifeft in them ; for
God^ in the Gofpel of his Son, hath JJoeized it tmto
ibem. So 'that they are without excufe: Btcuufe that
ijuhen they knew God^ they glortft4d him net as God^ nei^
ther were thankful ;^ but became vain in their ima:^tna'
tions^ and tberr joolijh heart was darkened. P'f of effing
th cm f elves to be wije^ tloey became fools ; and changed
the gloify of the uncorruptible God into an image made
hke to corruptible man. 'I hey have changed tht truth
of God into a lye^ and worjhip and ferve the creature
mere than the Creator^ who is blefj'ed forever. And
in foch a church, there may, indeed, be abundance
of lying wonders, of fraud and impofture; but how
can oneexped miracles, thofc fupernatural interpo-
iitions of Providence ? It is from a virtue peculiar
to the inilitution of the Gofpel, that the church of
Eorje pretend to have miracles wrought among
them : And to continue thofc pretenfions, whilii: the
inftiturion upcm which they ground them, is, by
their mixtures, fo far depraved -and adulterated, that
k is any thing but the Gofpel of Chrift^ fcenis alto-
'gether abfurd and inconfillent. But, befides this
ftrong prefumption, in general, againft the miracles
of
Sect. IV. Chrifilan Revelation. 3/1
of the church of Rome^ certain it is, that the more
prudent and Itarned of that communion do gene-
rally look upon them as pious frauds to raife and
entertain the devotion of the we<ik and ignorant.
In wliich light Cardinal de Retz^ who could not but
know their tricks, did undoubtedly conlider tliat
miracle he mentions ac Saragojja ; but wliich the
Spanijh Inquifition would have made itVimgerous
for any man to have declared. And, as in number-
lefs inllances, their forgeries have been detected; fo
fome of their learned men have had the honelly and
courage to publifh the truth, and, in fome particu-
lars, to expofe the knavery of their Prielts. In
Hiort, the nature of their miracles, or the circum-
ilances that attend them, or the end and purpofe
they are meant to ferve, are fo extravagant, or fo
fooliih and abfiird, fo unworthy of God, and fo re-
pugnant to the Gofpel of Jefus Chrifi^ that no confi-
derate man can prevail with himfelf to regard them.
And therefore, as the knavery and credulity, the
frauds, the ignorance, and fuperilition prevailing in
the church of Kome^ are (o very notorious, no man,
who would govern his judgment by the real truth
of things, can, from the pretended miracles of that
church, be tempted to fufpecL, or to call into quefbi-
on the miracles of the Gofpel.
Thefc general refledlions may here {ctm to be fuf-
ficient, efpecially as I have, in fome fort, pointed out
the conformity of the Popifh ceremonies and mira-
cles with thole of the Heathen (/)). But it may
not
[p] Dr. Middleton, in Ms letter from Rome, has, in myappre-
henfion, done good fervice to the religion of the blefied Jefus,
whilil he there clearly explains the fource of moil of the Popifh
i'dolatry and fuperilition, and ftrongly reprefents them to the
fenfes of mankind. -And, as fuch arguments are apt to make a
deeper
342 The Truth of the Sect. IV.
not be amifs to obferve further ; there is hardly any
thing miracQlous among the Heathen, how abfurd
foever,
4 «
deeper impreffion on human minds, than can arife from abftraft
reafoning, I lliall here tranfcribe feme remarks of the Abbot dc
M irolle> upon Ovid's Faft;, that feen) to aufwer the famepurpofe.
It would, perhaps, be tedious to mention all the particulars which
the Abbot takes notice of And therefore, pafling by his obfer,-
vations concernin;^ holy days, the facred fire, inccnfc, holy water,
procefiions, prayers and offerings for the dead, &c. I fhall write
out, a's a fpecimen, only tho e paiiages that relate to their ofter-
ings and prayers to Saints and images, their miraculouG images,
their canonizations and their Purgatory And I chufe to. refer
to thi^ piece of Abbe de Ma olle*^, not only becaufe the Authof
is of the ctiurch of Rome, but becaufc the Reader, who has any
curiofity in fuch matter?, may fatisfy himfelf without the trouble
of turning over many books, and, at^the fame time, have an im^^
xnediate view of the fources themielves.
Withrefpe5l to Offerings and Prayersto Saints and Images,
Licia dependent longas velantia fepes,
Et pofita eft meritae malta tabella deas.
Ovid.' Fail. lib. iii. ver. 268.
** Thefe (fays M. d€ MaroUes) are the offerings of Hunters,
** which had been vowed to Diana, For no.hing is more com-
** mon among the Antients, than vows hung up in temples, and
*' round the facred places. And here the Poet tells us, that in
** this temple there are many inlcriptions upon tables, in honour
** of the goddefs,
" Et pofita eft merltae multa tabella deas.
" In fhort, there is a number of fuch antfent infcriptlonscollefted
** together in books ; fome for having been delivered from pe-
•* rils at fea, others for having been cured of a dangerous dlfeafe,
** or for having recovered one's fight when blind, or one's hear-
** ing when deaf, &c. Pro redditis fibi luminibus gratias agit,
*' ex vifo, pro fe et Capfia Maxima conjuge, et Julia Frontina
•* filia, Caius Julius Frontinianus. And fays TibuUus :
Nunc dea, nunc fuccurre mihi ; nam poffe mederi
Pida docet templis multa tabella tuis.
« And
Sect. IV. Chrijiian Revelation, 343
foever, of which the church of Rome do not feera
to have been fond of imitating. One would think
ic
*' And does not all this mightily correfpond with what is at thi*
" day pradifed ?
Saepe deos aliquis peccando fecit inlquos i
Et pro delidis hoilia blanda fuit.
Saepe Jovem vidi, cum jam fua mitcere vellet
Fulmina, thure date, fulhnuifie manum.
Lib. V. ver, 299.
" It is for the felf-fame reafon that people make fo many of-
** ferings 19 Saints ; and that they are perfuaded, that pilgri-
** mages, candles, vows, and nine-days-devotions, have fo much
** efficacy. Nor do I herein incline to blame their intention, or
** to condemn a cuilom, which Princes and Prelates authorife by
•* their example."
The iiiftitution of a Nine -days -devotion (Novendiale facrum}
among the Heathen (ftill prevailing in the church of Rome)
came, as fome people thought, immediately from heaven. It
was obferved particularly, when it rained ftones ; which happen-
ed frequently. Seu voce coelefti ex Albano monte mifla (nam id
quoque traditur) feu /^rufpicum monitu, rnanfit certe folenne, ut
quandocunque idem prodigium nunciaretur, feriae per novem dies
agerencur. Liv. lib. i. § 31,
Solemni fatis eft voce movere preces.
Lib. vi, ver. 622.
" Thefe folemn prayers were put up to Servius Tullius at his
*' tomb, or raiher his image in the temple of Forfune. Whence
** it appears, that he was efteemed a Saint, or a god, as the An-
*' tients fpoke : For what is Saint with us, was with them divine
'* or a god. And, after this example, we, to this day, give the
*' name oi Divi (gods) to our Saints."
With refpe5l to Miraculous Images.
Credltur armiferae fignum coelefte Minervse
Urbis in iliacae defiluiiTe juga. Ibid. ver. 421.
'* Among us, they tell the like ftoiies of images come down
** from heaven, whereof the number is pretty confiderable.
*♦ And
344 ^'^^ Triifh of the Sect. IV.
it abundantly extravagant, to reprefent any of man-
kind vvhifpering brute creatures, or entering into
converfatioa
" And of the truth of this fo confident are fomi people, that they
** would bring a man into great danger, iliould he go about t»
*• difabule them."'
Signum erat in folio refidcns fub imsfgine Tulli :
Dicirur hoc oculis oppoiui.Te manum.
Et vox audita eft, vultus abfcondite noftros,
Ne natac videant ora nefanda meae.'
Velle data tegitur : Vetat hanc Fortuna moveri :
Et fic e templo. eft ipfa locpta fuo :
Ore rcveiato qua primum luce patcbit
Servius, haec pouti prima pudoris erit.
Parcite, matronal, vetitob atdngere velles ;
Solemni fatis eft voce movere prcces :
Sitque caput Temper Romano te^lus ami<5lu,
Qui Rex in noftra feptimus urbe fuit,
Arferat hoc tempi urn : Signo taitcn ille pepercit
Ignis. ■ ibid. ver. 613.
" This image (which lifted up its hands before its face, and
** uttered thefe words. Cover niv eyes that they may not behold
*' the execrable face of my daughter) was not of ftone, nor of
" marble, but of wood So that its prefervation amidft the
** flames, was counted, among the Antients, a kind of miracle.
*' And indeed fuch an event among us, would eafily pafs for a
*' miracle ; where people are of opinion, thar fomethmg of di-
*' vinity refides in certain images, wherein particularly, they are
•♦ well aftured, God himfelf, the Virgin, and the Saints, like to
*' be honoured. The hillories of miraculous images at Rome,
** and at Loretto, all over Italy, and inother^places, are without
*' number. They reckon likewife, that in the burning of a
*' chapel, where Romuius's rod was kept, this rod was the only
** thing on which the flames did not feize."
Here likewife Ovid, we fee, tells us, that the goddefs Fortune
commanded that the image of Servius flieuM be kept always
veiled. And in ihe church of Rome, there is an incredible num-
ber of veiled images, which, at certain periodical times, or upon
fome extraordinary occafions, they unveil with great pomp and
folemniiy ; whereby the devot;on of the people is mightily re-
vived, and the profits of the Priefts greatly increafed. Vid.
Tromp. dcs Pretr. torn. ii. p. 157, &c.
They
Sect. IV. Chrijiian Revelation, 345
converfation with them, and making themfwear, or
bringing them under iolemn engagements, that, af-
VoL. I. X X ter
They have too ar Dijon a miraculous crucifix, which is faid to
haveexpreded Ufelf after this manner: " Cover me, that I may not
*• fee the iniquities of my people; and let never any man preiafi.e
** to uncover me." But this prohibition notwithftanding, one of
their Priors came to hive, the boldnefs to uncover it : And the
circumftances (if this audacious attempt are abundantly entertain-
ing. Ibid. torn. i. p. 27,
With refpe5f to the Canonization of Saints.
Nuper erat dea fada. Lib. iii. ver. 6'j'j*
*' Tn thofe days they made gods and goddefies, whom they
" placed in their Kalendar ; as we now a-days can make Saints,
« both male and female. With refpeft to merit, however, there
" is nocomparifon Mean while, 'tis from the language of the
*' Antients, that we fomftimes in Latin call the blefied faithful,
«* Di'vi et Z)/'u^ (gods and goddelTes]. For in common language
*• we contest ourlelves with giving them the title of Saints. Nor
" becaufe we have a number of things from Paganifm, from
" which God, in his pure mercy, hath been pie ifed to deliver
*« us, are the Juft, therefore, and the Faithful the lefs juft or the
" lefs faithful. God hath fandified thofe ufages and cuftoms
<* that were formerly profane."
With refpeB to Purgatory,
Inque foco corpus pueri vivente favilla
Obruit, humanum purget ut ignis onus.
« Obferve this purgation by fire. This paffage greatly re-
" fembles what we have lately read in Seneca the Tragedian.—
*« Quicquid in nobis tui mortale fuerat ignis injcftus tulit.
<« And does not this likewife bear the image of our Purga-
•* tory ? "
But a far more ftrlking image of Purgatory we have from
Plato in his Phs:d, where we likewife find the do6irine of venial
and mortal fins : ttoKv Si 7r\jf>^ ^ Trvfoc f/.iyciK>ic TrorctfAVC- — "
3+6 The Truth of the Sect. IV.
ter fuch a particular manner they will not fail to
form their future condad. This, however, is faid
to have happened in the cafe of Pythagoras^ who
meeting a Daunian bear, which had done great mif-
chief to the inhabitants, came to prevail with the
favage bead to make oath, that, for the future, flie
would not touch a living creature (^). And, after
the fame manner, when S:. Francis, the founder of
the Francijcan Order, came to the town of Eugubium^
being informed that a wolf from the neighbourhood
was very deilrueT:ive ro their cattle, the good Saint
undertakes to deliver them ; and finding out the
wolf, after fome converfation, he engages the rave-
nous creature to promife, upon honourable terms,
that he w^ould do no further harm to the cattle of
that place (r). Thus the wonders wrought by the
Popiili Saint and the Heathen Philofopher are pretty
equal and fimilar. But 1 am afraid there are other
inif anceSj of worfe confequence, wherein it may be
faid.
In another world there is much fire, and mighty rivers of fire.
There departed fouls have their abode, till being purified, aud
havino; fuffered the punifhment of their fins, they are difcharged.
But thofe who are incurable, becaufe of the hainoufnefs of their
crimes, are caft into Tartarus, from whence they never are de-
livered. Vid. Virg ^n. vi. ver 735.
{q) El cfe (f'ei Tn^ivciv rcir WGf>mrx(T[ 7rif>l avrts^ TroiKcaoiQ
01 i(Ti 4 cx^iohcyoic, y-'-XF^ ^ roov a7^oy(>)v Icocov ai'UveiTo auTu
y) rifS-er^jcr/c. rh julv yoiji Axvviav af»irov Kvuctivoy.ivm t^c
iCpoc^lic^oLi^ arriKVTiV ri cT' tv^v^ ui; tol oj^n ^ ri^c o^vy^'^Q
avraKKayeidCC^ mvAt u'^^n ttolpolttc/lv i.TTi'tiJci \ia ahoycf ^««>i5*
Porph. devit. Pythag. § 23, 2.;.
(r) Geddes's Yitw of all thg Orders of Monks, &c. p. 54*
Sect. IV. Chriftiaii Revelatmt. 347
fiiid, Popifli Priefts have imitated Heathen Priefts.
The learned Montfaucon ^apprehends, that the Hea-
then were wont to fuborn perfons to counterfeit
difeafes, that npon addrclTing themfelves for relief to
their deities, the cure might appear miraculous. And
Mr. UEmthane aflures us, th^t in the church of
Rome^ lome poor people have the patience for five
or fix years to feign themfelves lame, paralytic, or
blind, -that upon their applying for deliverance to
fome Saint, or to fume image of the Virgin^ they
may give occafion to a miracle ; which they find
very beneficial, and to afford them good fubfilfence^
and wherein the Priefts, when it happens likewife
to ferve their intereil, do not fail to encourage
them (j). And are thofe the miracles, which the
Gentleman v/ould put in balance againfl the mira-
cles of our Saviour and his Apolfles ? Mr. D'Emili-
ane^ whom I have frequently referred to, was a fe-
cular Prietl in France » He left the Popifli church,
and turned Proteifant. With great moderation he
lias, in fome letters, given us a hilfory of the frauds
of
■{s) La feCGnde caufe des miracles eft la rufe de certains- gueux.
«__ — il y en a qui gnt la patience de contref'aire les boiteux, para-
lirlques, ou aveugles, cinq ou fix ans durant, pour aller faire en-
fuite un miracle dans quelque eglife, attnbuanc leur deliverance
a quelque image de la Vierge, ou a quelque Saint Le profit qui
leur revient de cela, eft que le peuple etant informe du miracle
qui leur eft arrive les croit etre de fort bonnes perfonnes, & de
grands amis de Dieu, puifqu' ils en ont re9u des faveurs fi
iio-nale'es. C'eft ce qui porte les gens a leur faire de bonnes
aumoiies, pour avoir part a leurs pii-eres. Quelques perfonnes
riches & devotes en prennent meme fort fouvent le foin, &: font
■qu' il ne leur manque rien tout le refte de leur vie. Les Pretres
& les Moines leur donnent aufTi leur enrreticn, lorfqu' ils ont
donne du credit a quelqu'une de leurs chapelles, & qu' il en re-
vient un profit confiderable. On m'a montre plufieurs de ces
pauvres la dans lab convens, qui vivent prefentemeni" parmi les
domeftiques fort a leur aife, k fans rien faire.' Tromp. des
Pretr. torn. i. p. 252.
34? The Truth of the Sect. IV.
of the Priefts and Monks of that communion. What
he relates is from his own knowledge, and from him
we learn what kind of miracles prevail in the church
of Rome : How people, from their earlieft infancy,
are trained up in the belief of them : How danger-
ous it is to deny ti^m, or, in any degree, to call
them into quellion : And that they are all mere ini-
pofture. Of thofe miracles he gives many particu-
lar inftances. And I could almolt prefume to re-
commend this Gentleman's book to thofe, who
would like to read a difpafTionate account of fome
of the practices of the Roman church.
There is one prefumption more, whereby the
Gentleman would prejudice the world againft the
Gofpei-miracies. ^' In the infancy (fays he) of
*' new religions, the wife and learned commonly
" efteem the matter too inconfiderable to defervc
" their attention or regard : And when afterwards
^' they would willingly dete6i: the cheat, in order
*' to undeceive the deluded multitude, the feafon is
■*' now gone, and the records and witnelTes, who
^' might clear up the matter, have periflied beyond
*' recovery. No means of detection remain, but
^' thofe which mud be drawn from the very telli-
" mony itfelf of the Reporters: And thefe, though
*' always futficicnt with the judicious and knowing,
^' are commonly too fine to fall under the compre-
*' henfion of the vulgar (^)-'\ No doubt, the Gen-
tleman is fully mailer of the Gofpel-hiftory *, and
cannot therefore bat be fully fenfiblc, that, in the
infancy of the ChrilHan religion, things were quite
otherwife than he would here reprefent them. And
^s it appears from the hiltory itfelf, fo, in the courfe
of our argument, I fliall have occafion to explain,
that the wife and learned among the Jews did by
■ ■■ ^ • ' ■ ■ - ■■ n©
W P. 19?,
Sect. IV. Chrijlian Revelation. 349
no means efteem the matter too inconfiderable to
deferve their attention and regard ; but that, greatly
alarmed, they, for fe\^eral years, and with the keen-
eft paflions, inquired into il-e miracles o't Jefm^ and
eagerly went about to ftipprefs his religion upon its
firft appearance, and obftinately perfifted in uling all
pojQible means to prevent its gaining credit in the
world.
Thus far, I hope, it is manifeft, that the prefum-
ptions oirered by the Gentleman, againft the cer-
tainty of the Gofpcl- miracles, are of no moment,
and can never render thole miracles of a doubtful
or fufpeded credit, or, in any nieafure, abate our
aflurance as to the reulicy of their exiftence. But
the objeclion that comes directly to the purpofe,
and upon the ftrength of which the whole caufe of
Infidelity depends, is this :
" No teftimony (fiys he) is fuflicient to eftablifli
" a mir icle, unlefs the teftimony be of fuch a kind,
" that Its falfhood would be more miraculous than
'' the fad which it endeavours to eftablifh. — This
*' indeed fuppofes, that the teilimony upon which a
*^ miracle is founded may poifibly amount to an in-
*' tire proof, and that the falfhood of that tefti-
*' mony would be a kind of prodigy. But, 'tis
*' eafy to ihew, that we have been a great deal too
*^ liberal in our conceflions, and that there never
^' was a miraculous event, in any hiftory, eftablifh-
*« ed on fo full an evidence.
^' For" there is not to be found, in all hiftory, any
*' miracle artefted by a fufficient number of men, of
*' fuch unqueftioned good fenfe, education, and
*' learning, as to fecure us againft all delufion in
\^ themfelves •, of fuch undoubted integrity, as to
<« pkce them beyond all fufpicion of any defign to
'^ deceive
(a) P. 18?, 184.'
350 The Truth of the ^ Sect. IV.
'^ deceive others ; of fuch credit and reputation in
^'' the eyes of mankind, as to have a great deal to
*' lofe in cafe of being detedcd in any falfhood ;
*' and, at; the fame time, attclting fads, p; rtormed
^' in fuch a pnbhc manner, and in fo celebrated a
^' part of the world, as to render the detection un-
" avoidable : All which circuml lances arerequifite
*' to give us a full alTarance in the teftimony of
*'' men (x).'' In thefe circamllances, therefore, by
the Gentleman's own confeflion, the fallhood of a
man's teltimony would be a kind of prodigy, and
m()re miraculous than the miracle which he relates.
And in this cafe, he rightly judges, the Relator may»
pretend to command our belief. But fuch a eafe,
he allures us, never happened.
This, I fay, is the objection, in the truth of
which lies the whole flrefs of the caufe the Gentle-
man defends. And, as he has here fuggefted the
principles of moral evidence, or laid down a fure and
wide foundation, upon which human teilimony, with
refpecl to matters of religion, may relt fecure, and
Hand firm and unfhaken, I likewife moft willingly
appeal to the fame principles, and fubmit the caufe
to their decifion. In oppofition, therefore, to this
objection, I take upon me to affirm :
There is to be found, in the hiilory of the Go-
fpel, a long continued feries of miracles, attefted by
a fufficient number of men, of fuch unqueftioned
good fenfe, education, and learning, as to fecure us
againft all delufion -in themfelves •, of fuch undoubt-
ed integrity as to place them beyond all fufpicion of
any defign to deceive others ; of fuch credit and re-
putation in the eyes of mankind, as to have a great
deal to lofe in cafe of being detected in any falihood;
and, at the fame time, attefling fads, performed in
fuch a public manner, and in fo celebrated a part ot
tbe
(Ar> F. 7 8.?. J 83.
Sect. IVi Chriftian Revelafm, 351
the world, as to render the detedion unavoidable.
AH this, I lay, 1 take upon me to affirm : And all
this, I hope, the Reader will come to find clearly
made out in the following argument. Only, as this
argument was compofed many years before the pu-
blication of the Gentleman's EJfays, and now comes
abroad without any alteration, it cannot well be ex-
^ peded, that one Ihall find thofe articles regularly
explained in the fame order, wherein they are here
fet down from the objevftion. But I am in good
hopes, that the judicious Reader will find them de-
monftrated, one or other of them, in almoft every
branch of the reafoning. Nor are thofe filly cavils,
which fome exprelTions in the objedlion {^education^
learnings credit^ and reputation in the eyes of mankind)
feem to portend, at all to be regarded. And if
herein I injure the Gentleman, he is at liberty to
bring them forth, and let the world judge of their
importance.
After having given out his ohjeEiions and prefum-
ptions againfl miracles, with a particular eye to thofe
of the Gofpel, the Gentleman feems to bethink
hlmfelf, and would inform the world, after what
manner, or from what particular motives, the firft
Publifhers of the Chriftian revelation (as the mira^
cles they pretend to are all. forgery) came to be en*
gaged and fupported in their arduous undertaking.
And upon this, he is pleafed to offer us thefe re-
flections, and to recommend them, in the cafe of the
Apoftles, by his bare authority. " The wife (fiiys
he) lend a Very academic faith to every report
which favours the palfions of the Reporter, whe-
ther it magnifies his country, his family or him-
{dl^ or in any other way ftrikes in with his na-
tural inclinations and propenfities. But what
greater temptation than to appear a Miifionary, a
'' Prophet,
3 52 ^he Truth of the Sect. IV".
*' Prophet, an Ambaffador from Heaven ? Who
^' would not encounter many dangers and difficul-
*' ties to attain fo fublime a charadter I Or if, by the
*' help of vanity and a heated imagination, a man
" has fird made a convert of himfelf, and entered
" ferioufly into the delufion -, whoever fcruples to
'' make ufe of pious frauds, in fupport of fo holy
'' and meritorious a caufe (jy) ?" Here, 1 fay, the.
Gentleman would have the world to take his word,
and to reft alfured, that either vain -glory or enthu-
liafm was the great fpring of adlion in the firft Pu-
blifliers of the Gofpel ; and that in carrying on their
defign, they fcrupled not to make ufe of pious
frauds, or to forge miracles. But how very ground-
lefs the ^ccufation is, the following argument will,
I flatter myfelf, clearly demonitrate.
And, I hope too, it will there evidently appear, that
the falfhood of the teftimony of the Apoftles, would
be more miraculous^ if I may fpeak fo, than any
miracle they relate; or it would be a kind of prodi-
gy, whofe exiftence among mankind is fimply im-
poffibly : For as the Apoftles in their teftimony
could not poffibly become guilty of falfhood, with-
out fufpending or altering the moft eflenrial princi-
ples of human nature; and as thofe principles, the very
fame with that of felf prefervation, are abfolutely un-
alterable, and can be fufpended by no Being what-
foever : So the falfhood of their teftimony, being
diredlly oppofite to thofe principles, wholly de-
ftrudlive of their very being, cannot but be held an
event altogether impoflible ; or, if one may ex-
prefs it in the Gentleman's dialed, would be count-
ed infinitely more miraculous, than any of thofe mi-
racles reported in the Gofpel ; for the effecting of
which, nothing more is neceiTary but the fufpending
or
Sect. IV. Chriflian Revelrdioji. 353
or altering of the arbitrary laws of nature. This,
I fay, is what I hope will be made appear in the fol-
lowing argument. And it is that which the Gen-
tleman confeffes may pretend to command his be-
lief. But this notwithilanding, 1 muil have leave
to think, that the making it a necelTary quality in
the atteftation of a miracle, that thefalfhood of the
teftimony iliall be more miraculous than the miracle
itfelf (z) ; or, to fpeak intelligibly, fliall infer a fuf-
Vol. I. Y y penfion
(z) When people talk of an event as miraculous, it is to be
underftood, that in the nature of things, that event is pofiible,
or capable of being eifeded. As therefore J cannot fuppofe the
teftiroony of the Apoftles, concerning the miracles of Jefus, to
be falfe, without fuppofing an event, not miraculous, but im-
poiTible, or that therein the moft eflential principles and laws,
whereby human minds, in all circumftance?, are abfolutely go-
verned, mud have been fufpended or altered ; it is plain, that
in the cafe of the Apoflles, the Gentleman's demand is abfurd and
impertinent. Nor am I able to conceive any event, wherein it
can pOffibly happen, that the faliliood of the teftimony would
prove miraculdis. No doubt, there are principles or laws of
the moral world, as well as of the material world, which, in
ibme inftances, may be fufpended or altered : Thus a man's Fore-
fight may be extended beyond the limits of human underiland-
5ng, and apprehend things that lie hid in futurity, which we call
Prophefy : Thus likewife, a man's Knowledge may be enlarged,
or his mind may be opened, all of a fudden, to perceive things
highly valuable, which he was not able to have known of him-
felf, or which he could not have known without a tedious difci-
pline, or long ftudy and application : And thus again a man's
AfFedions and difpofitions, his inward fprings of adion, obfti-
nately, or perhaps by long habit, irrefiftibly bent to idolatry and
iuperftition, to impiety and wickednefs, may be changed fudden-
]y, and the man become forthwith ratiorial in his religion, and
tmiverfally pious and virtuous. In fuch inftances, I fay. the laws
of the moral world may be fufpended or altered ; and in all fuch
inftances one has the notion of fomething polTible, and which
may juftly be termed Miraculous, But, in any inftance, to form
the notion of a falfe atteftation, which can appear, or with any
fort of propriety can be called miraculous, is not, I confefs, with-
in the reach of jny imagination. So that the Gentleman's gene-
ral
^^4 ^f^^ ^ruth of the Sect. IV.
penfion or alteration of the eflential immutable laws
of human nature, an event abfolutely impofTible, is
going bc-yond the bounds of reafon, and laying
down a condition rhat is demanded by none of the
principles of moral evidence.
I Ihall conclude with anfwering a quellion gravely
propounded by the Gentleman : " Is theconfequence
*' juil (fays he) becaufe fome human teflimony has
^' the utmoft force and authority in fome cafes,
*' when it relates ththaiiks oi Pbilippi or Pbarfalia^
" for inftance, that therefore all kinds of teftimo-
'' ny mud, in all cafes, have equal force and autho-
*' rity (a) ?" No, by no means. But, where the
tellimony isfupported by an evidence equal to that
which procures credit to the battles of Pbarjalia
and Pbibppi^ 1 hope it deferves equally to be re-
garded. And the Gentleman will give me leave to
fay, that, in my apprehenfion, the teftimony of
the ApoQles, in relation to the matters of fad: re-
ported in the Gofpcl, is fupported by an evidence in-
comparably if ronger. So that leaving this Forger of
new arguments in the peaceable pofTeffion of that
odd grocefque figure, in which, pretending to be
very witty, at the end of his Ejfay of Miracles^ he
chufes to entertain his Reader, and to olfer himfelf
to the contempt or the derifion of the Public, or
rather to the pity of all good men ; I fhall only add,
I an) apt to think, it will do the Gentleman no dif-
fervicc to bellow a thought or two upon this little
Anecdote i
." Some
ral criterion, whereby he would have us judge of the truth of
miracles, nameiy, that " the falfhood of the tellimony muft be
*• more miraculous than the fa6l which it endeavours to eliablifli,"
is, in my aprrehenlion, void of all fenfe and meaning, more
contemptible than his opinion concerning miracles, which, ho'»s'
ever abfurd. is ncvertheleibiiuelligible.
(«) P. 196.
Sect. IV. Chrijiian Revelation. 3^^
it
Some Clazomenians^ who happened to be at
SpartUy had the infolence to do over with foot
«« the public benches of the Judges ; upon which
** the Ephori^ not in the lealt dilcompofed, caufed
" this public proclamation to be made, 'e^Uo) K\aPo-
'* y.ivion; dx^/xovm^ The Clazomenians have leave to
" a^ unhandfomely^ and below the chara^er of Gen*
" tlemen{h)y
Upon the whole, it is apparent, that as a miracle
is an event in itfelf credible, and a proper object of
human belief; and that no objection againfl its ex-
iftence can be drawn from the nature of the fad, or
from the common experience of mankind : So the
Gentleman's prefumptions againfl the truth of mira-
cles, whereby he would infringe the credit of the
miracles of the Gofpel, are of no moment, and can^
in no degree impair the authority of thofe miracles,
or induce us in the lead to fufpedt the, reality of their
exiflence.
Our way, therefore, being thus far, I would fain
think, fufficiently cleared ; or having made it mani-
feft, that one may fafely appeal to the writings of
the New Teitament as authentic hiftory, to which
no reafonable exception can be taken ; 1 fhall now
proceed to our main argument. And may the Father
of lights^ the great Parent of mankind^ in whofe hands
are the fpirits of all livings gracioufly open our minds
to perceive the truth^ and effetlually difpofe our hearts
to embrace it. , . -
{h) EXim, Var. Hift. lib. 2. cap. 15.
The End of the Firjl Volume,
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BS2555.4.C18V.1
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